{"id":4485,"date":"2026-06-05T00:54:53","date_gmt":"2026-06-05T04:54:53","guid":{"rendered":"https:\/\/mjmsandbox.wpenginepowered.com\/?page_id=4485"},"modified":"2026-06-13T20:59:21","modified_gmt":"2026-06-14T00:59:21","slug":"exhibit-list","status":"publish","type":"page","link":"https:\/\/museejuifmontreal.ca\/en\/exhibit-list\/","title":{"rendered":"Exhibit List"},"content":{"rendered":"\n<div class=\"list-container\">\n    <!-- Search Container -->\n    <div id=\"search-container\">\n        <label for=\"list-search\" class=\"visually-hidden\">Search exhibits<\/label>\n        <input type=\"text\" id=\"list-search\" placeholder=\"Search Exhibits...\" aria-describedby=\"list-search-status\">\n        <div id=\"list-search-status\" class=\"visually-hidden\" aria-live=\"polite\" aria-atomic=\"true\"><\/div>\n    <\/div>\n    <!-- List Container -->\n    <div id=\"exhibit-list\">\n                                                <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"A Little Country Town - Jewish Papineau - Bubbles Weigens\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-little-country-town-jewish-papineau-bubbles-weigens\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                A Little Country Town - Jewish Papineau - Bubbles Weigens (1912-1922)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"A.M. Klein - &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-canadian-jewish-chronicle\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                A.M. Klein - &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; (1932-1955)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"A.M. Klein - Chait, Klein, and Aronovich\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-2\">\n                                                    <span class=\"exhibit-title-text\">A.M. Klein - Chait, Klein, and Aronovich<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-2\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Chait, Klein, and Aronovich (1942-1948)\"\n                                     data-address=\"276 Rue Saint-Jacques Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;     &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-chait-klein-and-aronovich\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Chait, Klein, and Aronovich (1942-1948)                                                                                    - 276 Rue Saint-Jacques Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Chait, Klein, and Aronovich (1949-1955)\"\n                                     data-address=\"1255 University\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;     &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-chait-klein-and-aronovich-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Chait, Klein, and Aronovich (1949-1955)                                                                                    - 1255 University                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"A.M. Klein - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-3\">\n                                                    <span class=\"exhibit-title-text\">A.M. Klein - Residence<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-3\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Residence (1930-1934)\"\n                                     data-address=\"4455 St-Urbain\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;     &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Residence (1930-1934)                                                                                    - 4455 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Residence (1939-1940)\"\n                                     data-address=\"117 Mont-Royal O.\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;       &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;          \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Residence (1939-1940)                                                                                    - 117 Mont-Royal O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Residence (1941-1950)\"\n                                     data-address=\"4857 Hutchinson, Montreal\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;       &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;          \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Residence (1941-1950)                                                                                    - 4857 Hutchinson, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Residence (1951-1972)\"\n                                     data-address=\"236 Querbes, Montreal\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;       &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;          \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Residence (1951-1972)                                                                                    - 236 Querbes, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"A.M. Klein - Residence (1935-1937)\"\n                                     data-address=\"4353 St-Urbain\"\n                                     data-description=\"&lt;p&gt;A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works &lt;i&gt;The Rocking Chair and Other Poems&lt;\/i&gt; and &lt;i&gt;The Second Scroll&lt;\/i&gt;. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the &lt;i&gt;McGilliad&lt;\/i&gt; literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\u00e9 de Montr\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.&lt;\/p&gt;     &lt;p&gt;From 1932 to 1955, Klein was editor of the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt; and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, &lt;i&gt;Hath Not a Jew&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published &lt;i&gt;The Rocking Chair&lt;\/i&gt;, a series of poems about Quebec\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \u201cNotebook of a Journey\u201d, were published in the &lt;i&gt;Canadian Jewish Chronicle&lt;\/i&gt;. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The &lt;i&gt;Second Scroll&lt;\/i&gt;.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.&lt;\/p&gt;       &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;          \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/a-m-klein-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        A.M. Klein - Residence (1935-1937)                                                                                    - 4353 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aaron Hart - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-4\">\n                                                    <span class=\"exhibit-title-text\">Aaron Hart - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-4\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Aaron Hart - Residence (1762-1800)\"\n                                     data-address=\"374 rue des Forges, Trois-Rivi\u00e8res\"\n                                     data-description=\"&lt;p&gt;Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\u2019s Jewish community in the eighteenth century. Although he is often credited as \u201cthe first Jew in Quebec\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\u00e8res in 1761.&lt;\/p&gt;     &lt;p&gt;Hart\u2019s 1763 appointment as postmaster of Trois-Rivi\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.&lt;\/p&gt;     &lt;p&gt;Hart retained close ties to Jewish communities outside Trois-Rivi\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt; Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart\/&quot;&gt;Benjamin Hart&lt;\/a&gt;, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ezekiel-hart-residence\/&quot;&gt;Ezekiel Hart&lt;\/a&gt;, who stayed in Trois-Rivi\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aaron-hart-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Aaron Hart - Residence (1762-1800)                                                                                    - 374 rue des Forges, Trois-Rivi\u00e8res                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Aaron Hart - Residence (1760)\"\n                                     data-address=\"500 Place d&#039;Armes\"\n                                     data-description=\"&lt;p&gt;Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\u2019s Jewish community in the eighteenth century. Although he is often credited as \u201cthe first Jew in Quebec\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\u00e8res in 1761.&lt;\/p&gt;     &lt;p&gt;Hart\u2019s 1763 appointment as postmaster of Trois-Rivi\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.&lt;\/p&gt;     &lt;p&gt;Hart retained close ties to Jewish communities outside Trois-Rivi\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt; Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart\/&quot;&gt;Benjamin Hart&lt;\/a&gt;, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ezekiel-hart-residence\/&quot;&gt;Ezekiel Hart&lt;\/a&gt;, who stayed in Trois-Rivi\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aaron-hart-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Aaron Hart - Residence (1760)                                                                                    - 500 Place d&#039;Armes                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike - Frank (Fred) Sherman\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike-frank-fred-sherman\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike - Frank (Fred) Sherman (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike - Harry (Hyman) Singer\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike-harry-hyman-singer\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike - Harry (Hyman) Singer (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike - Joseph Orenstein\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike-joseph-orenstein\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike - Joseph Orenstein (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike - Moses Margolis\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike-moses-margolis\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike - Moses Margolis (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Aberdeen School Strike - Moses Solomon Skibelsky\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/aberdeen-school-strike-moses-solomon-skibelsky\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Aberdeen School Strike - Moses Solomon Skibelsky (1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Achat chez nous\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/achat-chez-nous\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Achat chez nous (1920-1940)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Israel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-12\">\n                                                    <span class=\"exhibit-title-text\">Adath Israel<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-12\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adath Israel (1930-1940)\"\n                                     data-address=\"1357 ave Van Horne, Montreal\"\n                                     data-description=\"&lt;p&gt;Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was, the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.&lt;\/p&gt;  &lt;p&gt;This congregation\u2019s primary definition of \u201ccommunity centre\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America. By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\u2019s first Jewish high school.&lt;\/p&gt;  &lt;p&gt;The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).&lt;\/p&gt;  &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-israel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adath Israel (1930-1940)                                                                                    - 1357 ave Van Horne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adath Israel (1940-1981)\"\n                                     data-address=\"899 av McEachran\"\n                                     data-description=\"&lt;p&gt;Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.&lt;\/p&gt;  &lt;p&gt;This congregation\u2019s primary definition of \u201ccommunity centre\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\u2019s first Jewish high school. &lt;\/p&gt;  &lt;p&gt;The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Physical description&lt;\/strong&gt;&lt;\/p&gt;    \t&lt;p&gt;The building on Ducharme and McEachran marks a significant transition in Montreal synagogue architecture from traditional to modern, or more specifically, from the historic eclecticism of the nineteenth century to early twentieth century modernism, influenced by the geometric simplicity of volume and form as exemplified by the Bauhaus movement.  It is both interesting, and exceedingly rare, that we have an early non-built architectural proposal by architect H.W. Davis.  Though it appears to be influenced by modernism in its volumetric simplicity, verticality of arched windows, and minimal ornamentation, the overall impression is still in keeping with traditional religious architecture in Montreal in which such details as the brick work and the series of arches punctuating the roof line are prominent. The design was ultimately chosen was designed by Eliasoph and Greenspoon, Jewish architects. Its shape is entirely rectilinear broken only by a semi-cylinder on the north-west corner which houses a stairwell. The arched fenestration which typically characterized the synagogues of Montreal, is replaced by narrow rectangles topped with circular clerestory windows. The entranceway, as well, is neither peaked nor arched but a prominent rectangle divided into four bays by three square pillars devoid of any ornamentation. The building is marked as a synagogue by Hebrew inscription above the entrance topped by the tablets of the Ten Commandments which are flanked by a lion and an eagle. This is the only such iconographic symbol on a synagogue in Montreal. It has been suggested that it represents the quotation from &lt;i&gt;Pirkeh Avoth&lt;\/i&gt;, the Ethics of our Fathers: Devotion to God should be as \u201cthe speed of an antelope, the strength of a lion, the perseverance of a leopard, (and) the swiftness of an eagle.\u201d&lt;\/p&gt;  \t&lt;p&gt;The interior is replete with iconographic and custom details of which the stained glass is the most important. Aside from the usual &lt;i&gt;magan david&lt;\/i&gt;, stylized elements suggest staffs of wheat indicating a renewed connection to \u201cthe land\u201d and it agriculture. The chapel features leaded windows whose grid work forms multiple &lt;i&gt;magen davids&lt;\/i&gt;. The light fixtures in the sanctuary, incised with &lt;i&gt;magen davids&lt;\/i&gt;, are not unusual.  The attention to iconographic detail extends, however, to the door knobs which are embossed with a &lt;i&gt;magen david&lt;\/i&gt; superimposed on a seven branched menorah. &lt;\/p&gt;  \t&lt;p&gt;The interior layout represents a first in the context of these \u201cimmigrant synagogues.\u201d  As in the earlier Shaar Hashomayim in Westmount, the women\u2019s galleries have been abandoned in favour of a women\u2019s section which is only a few steps up from the central, men\u2019s section. There are no railings or curtains obstructing the women\u2019s view. The layout still retains, however, the traditional central bimah. &lt;\/p&gt;  The design of the &lt;i&gt;aron hakodesh&lt;\/i&gt; (torah ark) is a departure from the traditional \u201ctemple\u201d form of peaked pediment flanked by columns. References to the East are still evident, though in a modernized form, in the prominent niche which forms the space housing the ark, in the curtained opening, and especially in the intricate lattice work above the ark reminiscent of Islamic decorative elements. &lt;\/p&gt;    &lt;p&gt;According to Eliasoph and Greenspoon\u2019s plans of 1939, the three levels of the synagogue building served several functions. The sanctuary level is entered from a lobby and includes a daily chapel and the office of the sexton, or &quot;&lt;i&gt;shamash&lt;\/i&gt;&quot;.  (The &lt;i&gt;shamash&lt;\/i&gt; holds a paid position, traditionally serving as supervisor of the synagogue, equivalent to today\u2019s executive director.) The sanctuary is two stories in height but the space above the chapel and sexton\u2019s office is divided into a rabbi\u2019s study and library and a secretary\u2019s office.  The lower level (actually at ground level) includes a lobby with coat room and washrooms, serving a multipurpose room. There is also space designated for the women\u2019s auxiliary, an apartment, probably for the caretaker, and a kitchen.&lt;\/p&gt;  \t&lt;p&gt; Today the building is Eglise St. Antoine serving the Ordre Libanes Maronite.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-israel-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adath Israel (1940-1981)                                                                                    - 899 av McEachran                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Israel Poale Zedek\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-israel-poale-zedek\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adath Israel Poale Zedek (1981-2008)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Israel Poale Zedek Anshei Ozeroff\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-israel-poale-zedek-anshei-ozeroff\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adath Israel Poale Zedek Anshei Ozeroff (2008)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Yeshurun\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-yeshurun\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adath Yeshurun (1916-1930)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Yeshurun (Russian Hebrew Synagogue)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-yeshurun-russian-hebrew-synagogue\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adath Yeshurun (Russian Hebrew Synagogue) (1908-1923)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adath Yeshurun - Hadrath Kodesh\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-17\">\n                                                    <span class=\"exhibit-title-text\">Adath Yeshurun - Hadrath Kodesh<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-17\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adath Yeshurun - Hadrath Kodesh (1930-1960)\"\n                                     data-address=\"4459 St. Urbain\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Bet Avraham.&lt;\/p&gt;        &lt;strong&gt;Witness to history&lt;\/strong&gt;    &lt;p&gt;Hirsch Wolofsky, founder and editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \u201cuptown\u201d community and the \u201cdowntown\u201d immigrant Jews.  \t&lt;p&gt;\u201cYesterday there was held the &lt;i&gt;Chanukos Habais&lt;\/i&gt; of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\u2026Mr. Fromson, in introducing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company-3\/&quot;&gt;&quot;Mr. Lyon Cohen&quot;&lt;\/a&gt;, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]&lt;\/p&gt;  \t&lt;p&gt;\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\/&quot;&gt;&quot;A strike in the needle industry was then in full swing&quot;&lt;\/a&gt;; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\u201d&lt;\/p&gt;    &lt;p&gt;On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:&lt;\/p&gt;    \t&lt;p&gt;\u201cToday our &lt;i&gt;shul&lt;\/i&gt; plays a significant role in the community.  Our shul always was and remains receptive to a &lt;i&gt;dvaar Torah&lt;\/i&gt;\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \t   &lt;p&gt;&quot;The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a &lt;i&gt;hadrath kodesh&lt;\/i&gt; [awe-inspiring grandeur or a thing of holy splendour ] as well as an &lt;i&gt;adath yeshurun&lt;\/i&gt; [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our &lt;i&gt;shul&lt;\/i&gt; and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\u201d&lt;\/p&gt;  \t  &lt;p&gt;The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:&lt;\/p&gt;    \t&lt;p&gt;Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \t\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to &lt;i&gt;davin&lt;\/i&gt;. There was a solemnity and warmth that my family and I appreciated\u2026Though we had a very orthodox home, my father had to work on &lt;i&gt;Shabbos&lt;\/i&gt; in the early years.  He didn\u2019t go to the &lt;i&gt;shul&lt;\/i&gt; every &lt;i&gt;Shabbos&lt;\/i&gt; and I didn\u2019t go alone to the Adath Yeshurn\u2026\u201d&lt;\/p&gt;    \t&lt;p&gt;Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.&lt;\/p&gt;  \t&lt;p&gt;\u201cI had one grandfather who lived on Esplanade [near the &lt;i&gt;shul&lt;\/i&gt;]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at &lt;i&gt;shul&lt;\/i&gt; there was no hesitancy in taking the street car on &lt;i&gt;Shabbat&lt;\/i&gt;.] \u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the &lt;i&gt;mizrach&lt;\/i&gt; section.  The seats alongside of the &lt;i&gt;aron hakodesh&lt;\/i&gt; facing the congregation were reserved\u2026for officers or major donors to the synagogue\u2026&lt;\/p&gt;  \t&lt;p&gt;The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\u2026.The Adath Yeshurun was my grandfather\u2019s &lt;i&gt;shul&lt;\/i&gt;, The Beth David was my father\u2019s &lt;i&gt;shul&lt;\/i&gt;\u2026\u201d&lt;\/p&gt;      &lt;strong&gt;Physical description: 4459 St. Urbain&lt;\/strong&gt;    &lt;p&gt;The St. Urbain Street location was a purpose built brick building with concrete trim featuring a prominent arch over the entrance door which was topped with a stained glass &lt;i&gt;magen david&lt;\/i&gt; inscribed in a circular window. A former member described the interior as having a traditional layout: the main sanctuary for the men, &lt;i&gt;Aron Hakodesh&lt;\/i&gt; on the eastern wall, a central &lt;i&gt;bimah&lt;\/i&gt;, and women\u2019s balcony. They also recall roughly painted illustrations on the balustrade of the balcony, possibly of biblical scenes. The wood furnishings were simple and the floor covered in linoleum. As Harry Berger related, \u201cI wouldn\u2019t say that the synagogue filled me with a sense of awe nor would I say that there was a sense of splendor...\u201d In addition to the sanctuary the building had an office and a small chapel used for daily &lt;i&gt;minyans&lt;\/i&gt; and study. The door on the back wall led to a yard where a &lt;i&gt;succah&lt;\/i&gt; was built during the holiday of &lt;i&gt;Succoth&lt;\/i&gt;. &lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-yeshurun-hadrath-kodesh\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adath Yeshurun - Hadrath Kodesh (1930-1960)                                                                                    - 4459 St. Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adath Yeshurun - Hadrath Kodesh (1961-1967)\"\n                                     data-address=\"5855 Lavoie, Montreal, QC\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Bet Avraham.&lt;\/p&gt;        &lt;strong&gt;Witness to history&lt;\/strong&gt;    &lt;p&gt;Hirsch Wolofsky, founder and editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \u201cuptown\u201d community and the \u201cdowntown\u201d immigrant Jews.  \t&lt;p&gt;\u201cYesterday there was held the &lt;i&gt;Chanukos Habais&lt;\/i&gt; of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\u2026Mr. Fromson, in introducing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company-3\/&quot;&gt;&quot;Mr. Lyon Cohen&quot;&lt;\/a&gt;, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]&lt;\/p&gt;  \t&lt;p&gt;\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\/&quot;&gt;&quot;A strike in the needle industry was then in full swing&quot;&lt;\/a&gt;; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\u201d&lt;\/p&gt;    &lt;p&gt;On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:&lt;\/p&gt;    \t&lt;p&gt;\u201cToday our &lt;i&gt;shul&lt;\/i&gt; plays a significant role in the community.  Our shul always was and remains receptive to a &lt;i&gt;dvaar Torah&lt;\/i&gt;\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \t   &lt;p&gt;&quot;The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a &lt;i&gt;hadrath kodesh&lt;\/i&gt; [awe-inspiring grandeur or a thing of holy splendour ] as well as an &lt;i&gt;adath yeshurun&lt;\/i&gt; [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our &lt;i&gt;shul&lt;\/i&gt; and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\u201d&lt;\/p&gt;  \t  &lt;p&gt;The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:&lt;\/p&gt;    \t&lt;p&gt;Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \t\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to &lt;i&gt;davin&lt;\/i&gt;. There was a solemnity and warmth that my family and I appreciated\u2026Though we had a very orthodox home, my father had to work on &lt;i&gt;Shabbos&lt;\/i&gt; in the early years.  He didn\u2019t go to the &lt;i&gt;shul&lt;\/i&gt; every &lt;i&gt;Shabbos&lt;\/i&gt; and I didn\u2019t go alone to the Adath Yeshurn\u2026\u201d&lt;\/p&gt;    \t&lt;p&gt;Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.&lt;\/p&gt;  \t&lt;p&gt;\u201cI had one grandfather who lived on Esplanade [near the &lt;i&gt;shul&lt;\/i&gt;]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at &lt;i&gt;shul&lt;\/i&gt; there was no hesitancy in taking the street car on &lt;i&gt;Shabbat&lt;\/i&gt;.] \u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the &lt;i&gt;mizrach&lt;\/i&gt; section.  The seats alongside of the &lt;i&gt;aron hakodesh&lt;\/i&gt; facing the congregation were reserved\u2026for officers or major donors to the synagogue\u2026&lt;\/p&gt;  \t&lt;p&gt;The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\u2026.The Adath Yeshurun was my grandfather\u2019s &lt;i&gt;shul&lt;\/i&gt;, The Beth David was my father\u2019s &lt;i&gt;shul&lt;\/i&gt;\u2026\u201d&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adath-yeshurun-hadrath-kodesh-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adath Yeshurun - Hadrath Kodesh (1961-1967)                                                                                    - 5855 Lavoie, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/admor-of-montreal-rabbi-david-flaum-besdovitch-synagogue\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue (1928-1967)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Admor of Montreal, Rabbi David Flaum - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Admor of Montreal, Rabbi David Flaum - Residence (1928-1960)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adrien Arcand - &lt;i&gt;L&#039;Illustration&lt;\/i&gt;, &lt;i&gt; Le Miroir&lt;\/i&gt; and &lt;i&gt;Le Goglu&lt;\/i&gt;\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adrien-arcand-lillustration-le-miroir-and-le-goglu\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adrien Arcand - &lt;i&gt;L&#039;Illustration&lt;\/i&gt;, &lt;i&gt; Le Miroir&lt;\/i&gt; and &lt;i&gt;Le Goglu&lt;\/i&gt; (1932-1933)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adrien Arcand - &lt;i&gt;Le Miroir&lt;\/i&gt; and  &lt;i&gt;Le Goglu&lt;\/i&gt;\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adrien-arcand-le-miroir-and-le-goglu\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Adrien Arcand - &lt;i&gt;Le Miroir&lt;\/i&gt; and  &lt;i&gt;Le Goglu&lt;\/i&gt; (1929-1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Adrien Arcand - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-22\">\n                                                    <span class=\"exhibit-title-text\">Adrien Arcand - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-22\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adrien Arcand - Residence (1930-1933)\"\n                                     data-address=\"5317 St-Denis\"\n                                     data-description=\"&lt;p&gt;Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \u201cCanadian &lt;i&gt;f\u00fchrer&lt;\/i&gt;\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\u00e9nard. These included &lt;i&gt;Le Miroir&lt;\/i&gt; and &lt;i&gt;Le Goglu&lt;\/i&gt;, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \u201cresettled\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\u2014developing a Jewish school system in Quebec\u2014Arcand\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\u00e9tien. He also collaborated on an early campaign, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/achat-chez-nous\/&quot;&gt;Achat chez nous&lt;\/a&gt; movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.&lt;\/p&gt;    &lt;p&gt;Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\u2019s newspapers for libel on behalf of the Jewish community. Arcand\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine &lt;i&gt;Life&lt;\/i&gt; chronicled the \u201cmenacing\u201d problem of \u201cmilitant Fascism\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\u00e9tien). &lt;i&gt;Life&lt;\/i&gt; reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \u201cmilitarized battalions of 3,600 men\u201d.&lt;\/p&gt;      &lt;p&gt;In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\u00e9-de Lanaudi\u00e8re riding. He came in second place both times.&lt;\/p&gt;    &lt;p&gt;In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \u201cthe world-wide Rothschild interests\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.&lt;\/p&gt;      &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adrien-arcand-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adrien Arcand - Residence (1930-1933)                                                                                    - 5317 St-Denis                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Adrien Arcand - Residence (1934)\"\n                                     data-address=\"914 Gouin E.\"\n                                     data-description=\"&lt;p&gt;Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \u201cCanadian &lt;i&gt;f\u00fchrer&lt;\/i&gt;\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\u00e9nard. These included &lt;i&gt;Le Miroir&lt;\/i&gt; and &lt;i&gt;Le Goglu&lt;\/i&gt;, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \u201cresettled\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\u2014developing a Jewish school system in Quebec\u2014Arcand\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\u00e9tien. He also collaborated on an early campaign, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/achat-chez-nous\/&quot;&gt;Achat chez nous&lt;\/a&gt; movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.&lt;\/p&gt;    &lt;p&gt;Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\u2019s newspapers for libel on behalf of the Jewish community. Arcand\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine &lt;i&gt;Life&lt;\/i&gt; chronicled the \u201cmenacing\u201d problem of \u201cmilitant Fascism\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\u00e9tien). &lt;i&gt;Life&lt;\/i&gt; reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \u201cmilitarized battalions of 3,600 men\u201d.&lt;\/p&gt;      &lt;p&gt;In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\u00e9-de Lanaudi\u00e8re riding. He came in second place both times.&lt;\/p&gt;    &lt;p&gt;In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \u201cthe world-wide Rothschild interests\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.&lt;\/p&gt;      &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/adrien-arcand-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Adrien Arcand - Residence (1934)                                                                                    - 914 Gouin E.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alexander Bercovitch - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-23\">\n                                                    <span class=\"exhibit-title-text\">Alexander Bercovitch - Residence<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-23\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1927)\"\n                                     data-address=\"3534 Coloniale\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1927)                                                                                    - 3534 Coloniale                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1932)\"\n                                     data-address=\"3520 Coloniale\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1932)                                                                                    - 3520 Coloniale                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1932)\"\n                                     data-address=\"109 Laurier O.\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1932)                                                                                    - 109 Laurier O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1934)\"\n                                     data-address=\"4304 Clark\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1934)                                                                                    - 4304 Clark                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1935-1941)\"\n                                     data-address=\"4264 St-Dominique\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1935-1941)                                                                                    - 4264 St-Dominique                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alexander Bercovitch - Residence (1933)\"\n                                     data-address=\"4480 de Bullion\"\n                                     data-description=\"&lt;p&gt;Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     &lt;p&gt;In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\u201cLenin,\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.&lt;\/p&gt;    &lt;p&gt;Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like &lt;i&gt;Laurentian Snow Scene&lt;\/i&gt; (1938) and &lt;i&gt;Gaspe: Cliff and Sea&lt;\/i&gt; (1940), as he was for more Montreal- and Jewish-centered works such as the classic &lt;i&gt;Laurier&lt;\/i&gt; (1933), which he painted from his own balcony.&lt;\/p&gt;     &lt;p&gt;On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alexander Bercovitch - Residence (1933)                                                                                    - 4480 de Bullion                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alexander Bercovitch - Studio\/Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-bercovitch-studio-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alexander Bercovitch - Studio\/Residence (1936-1951)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alexander-harkavy-shaar-hashomayim-talmud-torah\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alexander Harkavy - Shaar Hashomayim Talmud Torah (1887-1888)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Bader - Camp I\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-bader-camp-i\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Bader - Camp I (1940-1941)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Bader - Wolff Family Home\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-bader-wolff-family-home\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Bader - Wolff Family Home (1941-1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Pinsky - Concordia Fine Arts\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-concordia-fine-arts\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Pinsky - Concordia Fine Arts (1980-1996)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Pinsky - Montreal Artists&#039; School\/Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-montreal-artists-school-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Pinsky - Montreal Artists&#039; School\/Residence (1948-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Pinsky - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Pinsky - Residence (1948-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Pinsky - Sarah Wittal-Caiserman&#039;s Store (Fine Children&#039;s)\/Goosey Gander\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-sarah-wittal-caisermans-store-fine-childrens-goosey-gander\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Alfred Pinsky - Sarah Wittal-Caiserman&#039;s Store (Fine Children&#039;s)\/Goosey Gander (1948-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Alfred Pinsky - Sir George Williams Fine Arts\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-32\">\n                                                    <span class=\"exhibit-title-text\">Alfred Pinsky - Sir George Williams Fine Arts<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-32\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alfred Pinsky - Sir George Williams Fine Arts (1962-1972)\"\n                                     data-address=\"1435 Drummond\"\n                                     data-description=\"&lt;p&gt;An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\u2019s contemporaries included artists such as Louis Mulhstock, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;, Sam Borenstein, Moe Reinblatt and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ghitta-caiserman-residence\/&quot;&gt;Ghitta Caiserman&lt;\/a&gt;. Marked by the social and economic upheavals of their time\u2014including the Great Depression, the Second World War and the rise of socialism\u2014they helped to define modern painting in Canada.&lt;\/p&gt;  &lt;p&gt;Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School&lt;\/a&gt;. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence-5\/&quot;&gt;Hannaniah-Meir Caiserman&lt;\/a&gt;) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and &lt;i&gt;Canadian Art&lt;\/i&gt;, as well as an essayist. His best-known piece of writing on art, \u201cA Study of the Work,\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-sir-george-williams-fine-arts\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alfred Pinsky - Sir George Williams Fine Arts (1962-1972)                                                                                    - 1435 Drummond                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Alfred Pinsky - Sir George Williams Fine Arts (1973-1979)\"\n                                     data-address=\"1455 de Maisonneuve\"\n                                     data-description=\"&lt;p&gt;An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\u2019s contemporaries included artists such as Louis Mulhstock, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;, Sam Borenstein, Moe Reinblatt and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ghitta-caiserman-residence\/&quot;&gt;Ghitta Caiserman&lt;\/a&gt;. Marked by the social and economic upheavals of their time\u2014including the Great Depression, the Second World War and the rise of socialism\u2014they helped to define modern painting in Canada.&lt;\/p&gt;  &lt;p&gt;Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School&lt;\/a&gt;. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence-5\/&quot;&gt;Hannaniah-Meir Caiserman&lt;\/a&gt;) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and&lt;i&gt; Canadian Art&lt;\/i&gt;, as well as an essayist. His best-known piece of writing on art, \u201cA Study of the Work,\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/alfred-pinsky-sir-george-williams-fine-arts-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Alfred Pinsky - Sir George Williams Fine Arts (1973-1979)                                                                                    - 1455 de Maisonneuve                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Anglo-Jewish Association - Oddfellows Chambers\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anglo-jewish-association-oddfellows-chambers\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Anglo-Jewish Association - Oddfellows Chambers (1881-1882)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Anshei Ozeroff\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-34\">\n                                                    <span class=\"exhibit-title-text\">Anshei Ozeroff<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-34\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ozeroff (1918-1928)\"\n                                     data-address=\"100 de Maisonneuve E.\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    \t&lt;p&gt;The Anshei Ozeroff represents a typical &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt;. Like the &lt;i&gt;landsmanshaftn&lt;\/i&gt;, the immigrant mutual aid societies, the &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt; was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive &lt;i&gt;landsmanshaft&lt;\/i&gt; association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ozeroff\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ozeroff (1918-1928)                                                                                    - 100 de Maisonneuve E.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ozeroff (1943-1962)\"\n                                     data-address=\"5244 St. Urbain, Montreal, QC\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    \t&lt;p&gt;The Anshei Ozeroff represents a typical &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt;. Like the &lt;i&gt;landsmanshaftn&lt;\/i&gt;, the immigrant mutual aid societies, the &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt; was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive &lt;i&gt;landsmanshaft&lt;\/i&gt; association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.&lt;\/p&gt;      &lt;strong&gt;Physical description&lt;\/strong&gt;    &lt;p&gt;The buildings used by the Anshei Ozeroff congregation, until their final move in the sixties to Avenue Bourret, were converted commercial or residential buildings.  Despite the wording on the cover of their 25th anniversary publication which announces \u201cThe Opening of our Newly Erected Synagogue,\u201d the building at 5244 St. Urbain was one of two identical row houses which was extended in the rear and renovated to serve as a synagogue. The fa\u00e7ade was identified as a synagogue only by the door which featured applied &lt;i&gt;magen davids&lt;\/i&gt; and the name of the congregation in Hebrew.  In the rear of the building a round window, which once illuminated the space above the &lt;i&gt;aron hakodesh&lt;\/i&gt;, can still be seen. &lt;\/p&gt;\t  \t&lt;p&gt;\tFormer members described the interior of this synagogue.  A small entrance area included stairs leading up to the women\u2019s gallery.  The sanctuary had the traditional layout with a central &lt;i&gt;bimah&lt;\/i&gt; facing the &lt;i&gt;aron hakodesh&lt;\/i&gt;.  As in many of these small congregations, the members had a hand in building the interior components.  Sam Birenbaum, the secretary of the &lt;i&gt;shul&lt;\/i&gt; and a carpenter by trade, carved the lions on top of the arch.&lt;\/p&gt;\t    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ozeroff-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ozeroff (1943-1962)                                                                                    - 5244 St. Urbain, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ozeroff (1963-2003)\"\n                                     data-address=\"5380 Avenue Bourret, Montreal, QC\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    \t&lt;p&gt;The Anshei Ozeroff represents a typical &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt;. Like the &lt;i&gt;landsmanshaftn&lt;\/i&gt;, the immigrant mutual aid societies, the &lt;i&gt;landsmanshaft &lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt; was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive &lt;i&gt;landsmanshaft&lt;\/i&gt; association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ozeroff-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ozeroff (1963-2003)                                                                                    - 5380 Avenue Bourret, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ozeroff (1930-1943)\"\n                                     data-address=\"3837 St. Dominique, Montreal, QC\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    \t&lt;p&gt;The Anshei Ozeroff represents a typical &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt;. Like the &lt;i&gt;landsmanshaftn&lt;\/i&gt;, the immigrant mutual aid societies, the &lt;i&gt;landsmanshaft&lt;\/i&gt; &lt;i&gt;shul&lt;\/i&gt; was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive &lt;i&gt;landsmanshaft&lt;\/i&gt; association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ozeroff-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ozeroff (1930-1943)                                                                                    - 3837 St. Dominique, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Anshei Ukraina\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-35\">\n                                                    <span class=\"exhibit-title-text\">Anshei Ukraina<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-35\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ukraina (1938-1965)\"\n                                     data-address=\"5116 St. Urbain, Montreal, QC \"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the &lt;i&gt;shul&lt;\/i&gt; was registered under the name of \u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:&lt;\/p&gt;    \t&lt;p&gt;&quot;Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.&lt;\/p&gt;  &lt;p&gt;&quot;As fate had it, we settled in Montreal where daily life, with its \u201cHo-Ha,\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.&lt;\/p&gt;  &lt;p&gt;&quot;A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a &lt;i&gt;shul&lt;\/i&gt; that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.&quot;&lt;\/p&gt;    &lt;p&gt;The old congregation\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;    \t&lt;p&gt;Thus it was around memory and connection to place, that the Anshie Ukraina formed a particularly closely bound community. The members of the congregation formed an extended social group and the shul was the focal point of the community on any given Saturday. \u201cIf you needed anyone for anything important during  &lt;i&gt;Shabbos&lt;\/i&gt;,\u201d Olive Golick Brumer relates, \u201cyou would go to the synagogue,\u201d Informal discussions and gatherings continued after services and on Sundays. In these discussions, apparently, the women were not only present but, though perched in the upper gallery, they were as active as the men. As a young girl, Mrs. Brumer remembers that her parents would continue the heated discussions at home. Her mother insisted \u201cthat women were equal [to men] in understanding what was going on.\u201d Though some of the meetings were on issues of finance, often a newcomer would be invited to speak, as the members were anxious to hear news from home.  \u201cIf it was heard that an immigrant came from the Ukraine they would be encouraged to come to the &lt;i&gt;shul&lt;\/i&gt;. One told the other. It was something that would attach them to home. And they would have an understanding of what it meant to escape from a pogrom.\u201d (Olive Brumer)&lt;\/p&gt;      &lt;strong&gt;Physical description&lt;\/strong&gt;    \t&lt;p&gt;Still bearing visible markings of its original purpose, a small Ukrainian Evangelical Pentecostal Church, occupies the building of the former Anshei Ukraina synagogue at 5116 St. Urbain. Some of the Hebrew letters, indicating the name of the congregation, engraved in a stone above the doorway, are still visible. Cornerstone plaques, dating the building to 1940, recognize not only the officers but, unique to this building, also acknowledge the contributions of the Ladies Auxiliary. \u201cThey too volunteered and contributed to the construction of this building.\u201d A metal plaque with a cut out cross covers the stained glass rosette through which the Star of David is still visible. Tablets of the Ten Commandments, still evident in an arch over the window were originally inset in the arch over the door as well. The fa\u00e7ade is peaked by a triangular pediment with a frieze of brick arches. This simple decorative devise, common to both churches and synagogues of the era, lends a bit of architectural distinction. The interior of the former synagogue is stripped of any original decoration except for the murals which covered the balustrade of the former women\u2019s gallery. The murals depict buildings, biblical or holy land sites, of which two, Rachel\u2019s tomb and the Western Wall, are easily recognizable and are clearly of Jewish origin. The Pastor of the church confirmed that the paintings were created by the synagogue and that, as the church too accepts the teachings of the Old Testament, the murals were conserved. Strangely enough, former women worshipers insist that these murals were never part of the synagogue.&lt;\/p&gt;  \t    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t  \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ukraina\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ukraina (1938-1965)                                                                                    - 5116 St. Urbain, Montreal, QC                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Anshei Ukraina (1932-1937)\"\n                                     data-address=\"4088 St. Laurent, Montreal, QC\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the &lt;i&gt;shul&lt;\/i&gt; was registered under the name of \u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:&lt;\/p&gt;    \t&lt;p&gt;&quot;Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.&lt;\/p&gt;  &lt;p&gt;&quot;As fate had it, we settled in Montreal where daily life, with its \u201cHo-Ha,\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.&lt;\/p&gt;  &lt;p&gt;&quot;A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a &lt;i&gt;shul&lt;\/i&gt; that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.&quot;&lt;\/p&gt;    &lt;p&gt;The old congregation\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t  \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/anshei-ukraina-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Anshei Ukraina (1932-1937)                                                                                    - 4088 St. Laurent, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"B&#039;nai Jacob\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-36\">\n                                                    <span class=\"exhibit-title-text\">B&#039;nai Jacob<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-36\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"B&#039;nai Jacob (1886-1916)\"\n                                     data-address=\"915 de Bullion, Montreal\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;Originally named the Sons of Benjamin, the congregation took on the name B\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).&lt;\/p&gt;    &lt;p&gt;In taking over the former building of the Shaar Hashomayim, the B\u2019nai Jacob also subsumed its communal role within the neighborhood. \u201cBetween her walls,\u201d historian B.G. Sack wrote, \u201cthe most important Jewish gatherings in Montreal used to take place.\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \u201cSephardim\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\u2019nai Jacob founded the city\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\u2019nai Jacob building. The B\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.&lt;\/p&gt;    &lt;p&gt;In 1919, the B\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.&lt;\/p&gt;    &lt;strong&gt;Witness to history&lt;\/strong&gt;    &lt;p&gt;The original 1886 constitution of the B\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the &lt;i&gt;parnass&lt;\/i&gt; (lay leader of ritual), &lt;i&gt;shamash&lt;\/i&gt; (person in charge of the building, maintenance and sometimes ritual objects), and &lt;i&gt;gabbai&lt;\/i&gt; (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the &lt;i&gt;parnass&lt;\/i&gt;, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled &lt;i&gt;Achdut&lt;\/i&gt; (unity or solidarity): \u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\u201d&lt;\/p&gt;    &lt;p&gt;The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \u201cthe language of business will be English\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as &quot;regular&quot;, &quot;special&quot;, and &quot;general meeting&quot;, but utilizes English verbs conjugated into Yiddish, such as &lt;i&gt;attendn&lt;\/i&gt; or &lt;i&gt;instructn&lt;\/i&gt;, and idiomatic expressions translated directly into Yiddish, such as \u201ccall to order.\u201d&lt;\/p&gt;      &lt;strong&gt;Physical description \u2013 41 St. Constant (915 de Bullion)&lt;\/strong&gt;    &lt;p&gt;The original building at 41 St. Constant (now 915 de Bullion) was constructed in 1860.  In recounting the history of the congregation in 1951, B.G. Sack indicated that the building had become unsafe and was demolished in 1901. An article in the Jewish Times of 1902, suggests rather that the building was renovated and extended but not entirely demolished. A comparison of the architect\u2019s proposed fa\u00e7ade that was reprinted in the article with a photo of the entrance of the former building indicates certain structural similarities.  The earlier version seems to have more Romanesque elements whereas the latter has a neo-classical fa\u00e7ade. The article does indicate the name of the architect: Eric Mann. It also suggests that the new or renovated building would have a larger capacity than the original, with a total of 500 seats including a women\u2019s gallery.&lt;\/p&gt;      &lt;p&gt;Written by Sara Tauben&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/bnai-jacob-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        B&#039;nai Jacob (1886-1916)                                                                                    - 915 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"B&#039;nai Jacob (1919-1956)\"\n                                     data-address=\"172 Fairmount O., Montreal\"\n                                     data-description=\"&lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;Originally named the Sons of Benjamin, the congregation took on the name B\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).&lt;\/p&gt;    &lt;p&gt;In taking over the former building of the Shaar Hashomayim, the B\u2019nai Jacob also subsumed its communal role within the neighborhood. \u201cBetween her walls,\u201d historian B.G. Sack wrote, \u201cthe most important Jewish gatherings in Montreal used to take place.\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \u201cSephardim\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\u2019nai Jacob founded the city\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\u2019nai Jacob building. The B\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.&lt;\/p&gt;    &lt;p&gt;In 1919, the B\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.&lt;\/p&gt;    &lt;strong&gt;Witness to history&lt;\/strong&gt;    &lt;p&gt;The original 1886 constitution of the B\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the &lt;i&gt;parnass&lt;\/i&gt; (lay leader of ritual), &lt;i&gt;shamash&lt;\/i&gt; (person in charge of the building, maintenance and sometimes ritual objects), and &lt;i&gt;gabbai&lt;\/i&gt; (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the &lt;i&gt;parnass&lt;\/i&gt;, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled &lt;i&gt;Achdut&lt;\/i&gt; (unity or solidarity): \u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\u201d&lt;\/p&gt;    &lt;p&gt;The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \u201cthe language of business will be English\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as &quot;regular&quot;, &quot;special&quot;, and &quot;general meeting&quot;, but utilizes English verbs conjugated into Yiddish, such as &lt;i&gt;attendn&lt;\/i&gt; or &lt;i&gt;instructn&lt;\/i&gt;, and idiomatic expressions translated directly into Yiddish, such as \u201ccall to order.\u201d&lt;\/p&gt;    &lt;strong&gt;Physical description - 172 Fairmount O.&lt;\/strong&gt;    &lt;p&gt;With the construction of a new building at 172 Fairmount O., the B\u2019nai Jacob became the first congregation above Mont-Royal, thus responding to the northward movement of the community. This synagogue became Montreal\u2019s \u201cCarnegie Hall\u201d of &lt;a href=&quot;http:\/\/imjm.ca\/walkingtour_mobile.php?tourID=31&quot;&gt;&lt;i&gt;Hazzanut&lt;\/i&gt;&lt;\/a&gt; (Jewish sacred music) and hosted world famous cantors throughout its history. It was the most prominent, and along with possibly the Beth David, the largest of the synagogues in the immigrant community, and it remained so until its move to Snowdon in 1956, where it was amalgamated with the Chevra Kadisha congregation. Its basic Romanesque inspiration was reflected in rows of arched windows. The barrel shaped roof, the massive arch on the fa\u00e7ade, and a circular window featuring a &lt;i&gt;magen david&lt;\/i&gt; (Star of David) topped by tablets of the Ten Commandments, mark it unabashedly as a synagogue. Large and obvious as it was, it was nevertheless dwarfed by nearby St. Michael\u2019s Church, built in 1914-15, which, still intact, is also dominated by a massive arch over its fa\u00e7ade and lateral wall. Rare professional photographs of the interior of the synagogue attest to its acknowledged architectural importance.  The interior had the elements of a traditional Orthodox synagogue. The main level featured a large central bimah with two rows of benches in front, which were generally reserved for &lt;i&gt;kohanim&lt;\/i&gt; (priests). An ornate &lt;i&gt;aron hakodesh&lt;\/i&gt;  (Holy Ark) was topped by a large circular window with a &lt;i&gt;magen david&lt;\/i&gt; mirroring the window on the fa\u00e7ade. Flanking the arch were the traditional &lt;i&gt;mizrach&lt;\/i&gt; (eastern) seats reserved for the officers. The women\u2019s section was set up in the traditional \u201cU\u201d shape, on an upper gallery. The balustrade of the gallery was decorated with plaster relief depictions of the signs of the Zodiac sculpted by Harry Rappoport, a professional sculpture who later went on to sculpt interior decorative elements for movie theatres in New York and Los Angeles.&lt;\/p&gt;    &lt;p&gt;The building was eventually sold in the 1960s to the Coll\u00e8ge Fran\u00e7ais.  Its interior has been entirely gutted and the fa\u00e7ade obliterated by a modernist extension, which contains a multilevel staircase. The inscription in the arch of the fa\u00e7ade is partially visible. The lateral views still remain intact while the rear of the building reveals a tracing of the former circular window.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/bnai-jacob\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        B&#039;nai Jacob (1919-1956)                                                                                    - 172 Fairmount O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"B. and S. Steinhouse Old People&#039;s Home\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/b-and-s-steinhouse-old-peoples-home\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                B. and S. Steinhouse Old People&#039;s Home (1923-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Baron Byng High School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/baron-byng-high-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Baron Byng High School (1921-1982)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Baron de Hirsch Institute\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/baron-de-hirsch-institute\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Baron de Hirsch Institute (1901-1948)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Benjamin Hart\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-40\">\n                                                    <span class=\"exhibit-title-text\">Benjamin Hart<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-40\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Benjamin Hart (1824-1844)\"\n                                     data-address=\"446 Sainte-H\u00e9l\u00e8ne\"\n                                     data-description=\"&lt;p&gt;Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\u00e8res merchant &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/aaron-hart-residence-2\/&quot;&gt;Aaron Hart&lt;\/a&gt;, he followed in his father\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.&lt;\/p&gt;    &lt;p&gt;Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.&lt;\/p&gt;    &lt;p&gt;Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ezekiel-hart-residence\/&quot;&gt;Ezekiel&lt;\/a&gt;, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt;. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/benjamin-hart\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Benjamin Hart (1824-1844)                                                                                    - 446 Sainte-H\u00e9l\u00e8ne                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Benjamin Hart (1844-1850)\"\n                                     data-address=\"3602 Durocher\"\n                                     data-description=\"&lt;p&gt;Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\u00e8res merchant &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/aaron-hart-residence-2\/&quot;&gt;Aaron Hart&lt;\/a&gt;, he followed in his father\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.&lt;\/p&gt;    &lt;p&gt;Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.&lt;\/p&gt;    &lt;p&gt;Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ezekiel-hart-residence\/&quot;&gt;Ezekiel&lt;\/a&gt;, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt;. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Heldge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/benjamin-hart-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Benjamin Hart (1844-1850)                                                                                    - 3602 Durocher                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Bernard Wexler and the Making of Alex Bernard\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/bernard-wexler-and-the-making-of-alex-bernard\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Bernard Wexler and the Making of Alex Bernard (1931-1932)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth David\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-david\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth David (1929-1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth David (Rumanishe Shul)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-david-rumanishe-shul\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth David (Rumanishe Shul) (1890-1929)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Hamedrash Hagadol\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-hamedrash-hagadol\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth Hamedrash Hagadol (1917-1948)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-hamedrash-hagadol-mackenzie-street-shul\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth Hamedrash Hagadol (Mackenzie Street Shul) (1954-1966)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-hamedrash-hagadol-tifereth-israel-mackenzie-street-shul\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul) (1967-1995)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Israel and Shmuel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-47\">\n                                                    <span class=\"exhibit-title-text\">Beth Israel and Shmuel<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-47\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Israel and Shmuel (1926-1948)\"\n                                     data-address=\"3732 du Bullion\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic Outline&lt;\/strong&gt;    \t&lt;p&gt;Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;  \t&lt;p&gt;An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \u201cWorthy Brother.\u201d   The meeting would consist of the presentation of last year\u2019s financial report, installation of the officers for the coming year, and other \u201cimportant\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\u2019s outstanding debt.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-israel-and-shmuel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Israel and Shmuel (1926-1948)                                                                                    - 3732 du Bullion                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Israel and Shmuel (1937-1938)\"\n                                     data-address=\"5289 St. Urbain\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic Outline&lt;\/strong&gt;    \t&lt;p&gt;Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;  \t&lt;p&gt;An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \u201cWorthy Brother.\u201d   The meeting would consist of the presentation of last year\u2019s financial report, installation of the officers for the coming year, and other \u201cimportant\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\u2019s outstanding debt.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-israel-and-shmuel-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Israel and Shmuel (1937-1938)                                                                                    - 5289 St. Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Israel and Shmuel (1938-1959)\"\n                                     data-address=\"211 St. Viateur O. \"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic Outline&lt;\/strong&gt;    \t&lt;p&gt;Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;  \t&lt;p&gt;An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \u201cWorthy Brother.\u201d   The meeting would consist of the presentation of last year\u2019s financial report, installation of the officers for the coming year, and other \u201cimportant\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\u2019s outstanding debt.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-israel-and-shmuel-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Israel and Shmuel (1938-1959)                                                                                    - 211 St. Viateur O.                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Israel and Shmuel (1951-1964)\"\n                                     data-address=\"5424 Jeanne-Mance, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic Outline&lt;\/strong&gt;    \t&lt;p&gt;Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;  \t&lt;p&gt;An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \u201cWorthy Brother.\u201d   The meeting would consist of the presentation of last year\u2019s financial report, installation of the officers for the coming year, and other \u201cimportant\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\u2019s outstanding debt.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-israel-and-shmuel-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Israel and Shmuel (1951-1964)                                                                                    - 5424 Jeanne-Mance, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Israel and Shmuel (1965)\"\n                                     data-address=\"5215 Westbury\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic Outline&lt;\/strong&gt;    \t&lt;p&gt;Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.&lt;\/p&gt;      &lt;strong&gt;Witness to History&lt;\/strong&gt;  \t&lt;p&gt;An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \u201cWorthy Brother.\u201d   The meeting would consist of the presentation of last year\u2019s financial report, installation of the officers for the coming year, and other \u201cimportant\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\u2019s outstanding debt.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \t\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-israel-and-shmuel-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Israel and Shmuel (1965)                                                                                    - 5215 Westbury                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Itzchak\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-itzchak\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Beth Itzchak (1917-1957)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Beth Yehuda\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-49\">\n                                                    <span class=\"exhibit-title-text\">Beth Yehuda<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-49\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Yehuda (1906-1923)\"\n                                     data-address=\"12 de la Gaucheti\u00e8re E. \"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\u00e8re East, that the congregation was renamed Beth Yehuda. &lt;\/p&gt;    \t&lt;p&gt;It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. &lt;\/p&gt;       &lt;p&gt;Written by Sara Tauben&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-yehuda\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Yehuda (1906-1923)                                                                                    - 12 de la Gaucheti\u00e8re E.                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Beth Yehuda (1923-1960)\"\n                                     data-address=\"214 Duluth E., Montreal, QC\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\u00e8re East, that the congregation was renamed Beth Yehuda. &lt;\/p&gt;    \t&lt;p&gt;It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. &lt;\/p&gt;     &lt;strong&gt;Witness to History&lt;\/strong&gt;    \t&lt;p&gt;The 50th anniversary publication features a history of the congregation written by a former president, Gidaliahu Michalovksy, based on \u201carchives of the synagogue and recollections of older members and activists.\u201d It can be said that a major theme of this account expressed the desire to acquire an appropriate building.  With purchase and renovation of a former theatre, the congregation was satisfied in having created \u201cquite a fine &lt;i&gt;shul&lt;\/i&gt;\u201d which allowed the congregation to attract more members making it, by their own account, a focal point of the community.  However, their records indicated a constant struggle to maintain the building.  Nevertheless, an offer to purchase the building in 1914, prompted them to consider purchasing a lot further north in order to construct a new synagogue.&lt;\/p&gt;    &lt;p&gt;The completion of the synagogue on Duluth and Hotel de Ville in 1923 was naturally a momentous and proud moment for the congregation.  \u201cIn that year the large and beautiful synagogue was built with all the improvements and with splendor and glory.  Neither effort nor money was spared.  We erected such a fine building that it was the pride of all Montreal Jews.\u201d  This moment of pride was soon to be deflated. Reflective of the financial difficulties which were to continue to plague the congregation, no sooner was it erected, than it was placed on a \u201csheriff\u2019s sale,\u201d due to unpaid bills to contractors, and rescued, thanks to the intervention of several generous members, a situation which reoccurred with alarming frequency.  The congregation, burdened by an expensive building, was vulnerable not only to economic fluctuations, but to the constantly changing residential patterns of its members. When Mr. Michalovsky took office in 1929 he noted that even more serious than the stock market crash was the movement away from the neighbourhood of the wealthier members and seat holders who left the synagogue a \u201cwidow\u201d with deficits, debts, and expenses.&lt;\/p&gt;    \t&lt;p&gt;The need to raise funds was an ongoing enterprise. One of the more successful fundraising strategies was the presentation of cantorial concerts. Well-known cantors, often from the United States, were invited to serve during the High Holidays. Often a concert would be presented before the holidays which would not only bring in revenue but encourage the purchase of seats. The performances of one rather young cantor proved to be particularly successful. Following a warning of a bank foreclosure in 1934, Mr. Michalovsky suggested that a cantor be hired for Saturdays and special concerts. When the first two cantors proved to be a disappointing draw, it was decided to bring in Cantor Shloimele, an eleven year old prodigy. The young cantor was engaged to sing for the High Holidays. \u201cIt was an event that brought a smile to the face of every member.\u201d The enterprise with Cantor Shloimele brought in a profit of $4,000, four times the amount that had been raised in their previously most successful concert!&lt;\/p&gt;    &lt;strong&gt;Physical description&lt;\/strong&gt;\t    \t&lt;p&gt;The building at 210 Duluth must have been a monumental structure in comparison with the modest stature of surrounding buildings. As most purpose-built synagogues of the period, it exhibits little architectural originality, modeled after European prototypes and perhaps even influenced by pre-existing church architecture of Montreal. Both the fa\u00e7ade and rear were dominated by a circular window with and inscribed magen david. The central peak was topped with the tablets of the Ten Commandments and the side walls are lines will circular windows at the level of the women\u2019s gallery.&lt;\/p&gt;     &lt;p&gt;The building was converted into apartments in the 1960s.  The apartment building balconies, aluminum windows, and extended side wings overlay original architectural details.  The former circular windows, which must have flanked the women\u2019s gallery, are now boarded up, visible only from a distance.  Inscribed in the rear of the building is a tracing in brick of the former circular window, which probably illuminated the space above the &lt;i&gt;aron hakodesh&lt;\/i&gt;.&lt;\/p&gt;      &lt;p&gt;Written by Sara Tauben&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/beth-yehuda-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Beth Yehuda (1923-1960)                                                                                    - 214 Duluth E., Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Bialik High School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-50\">\n                                                    <span class=\"exhibit-title-text\">Bialik High School<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-50\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Bialik High School (1972-1984)\"\n                                     data-address=\"7946 Wavell\"\n                                     data-description=\"&lt;p&gt;The &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-4\/&quot;&gt;Yidishe Folks Shule (Jewish People\u2019s School)&lt;\/a&gt; provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/national-radical-school-peretz-shule\/&quot;&gt;National Radical School (Peretz School)&lt;\/a&gt;. The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/national-radical-school\/&quot;&gt;National Radical School&lt;\/a&gt;, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/bialik-high-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Bialik High School (1972-1984)                                                                                    - 7946 Wavell                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Bialik High School (1984)\"\n                                     data-address=\"6500 Kildare\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/bialik-high-school-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Bialik High School (1984)                                                                                    - 6500 Kildare                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Blanche Neige\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/blanche-neige\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Blanche Neige (1963)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Brasserie de Mr. Ezl. Hart\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/brasserie-de-mr-ezl-hart\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Brasserie de Mr. Ezl. Hart (1796-1843)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Cabri\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-53\">\n                                                    <span class=\"exhibit-title-text\">Cabri<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-53\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Cabri (1968-1989)\"\n                                     data-address=\"5400 de Westbury, Montreal\"\n                                     data-description=\"&lt;p&gt;A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\u201cleaping reindeer\u201d or \u201cmountain goat\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.&lt;\/p&gt;     &lt;p&gt;Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\u00e9partement \u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \u00c9claireurs (Scouts) isra\u00e9lites du Maroc choir, later replicated with Les \u00c9claireurs isra\u00e9lites de Montr\u00e9al.&lt;\/p&gt;     &lt;p&gt;Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\u2019s emerging Sephardic community. At a meeting of the Association s\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-2\/&quot;&gt;YM-YWHA&lt;\/a&gt;\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \u201c224\u00e8me S\u00e9pharade\u201d for Sephardic youth. Using as his inspiration the Scout motto of \u201cAlways ready,\u201d Cabri spearheaded many programs and helped initiate the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/&quot;&gt;D\u00e9partement francophone of the YM-YWHA&lt;\/a&gt; (the predecessor of the Centre communautaire juif).&lt;\/p&gt;     &lt;p&gt;Dahan founded the Projet d\u2019action sociale en Isra\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \u2013 Pas assez de sommeil en Isra\u00ebl (\u201cnot enough sleep in Israel\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).&lt;\/p&gt;    &lt;p&gt;Cabri\u2019s leadership was critical to the development of Montreal\u2019s Sephardic community. He held positions in the Alliance isra\u00e9lite universelle, the Jewish school system, the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.&lt;\/p&gt;     &lt;\/p&gt;&lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/cabri\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Cabri (1968-1989)                                                                                    - 5400 de Westbury, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Cabri (1973-1979)\"\n                                     data-address=\"6645 Darlington\"\n                                     data-description=\"&lt;p&gt;A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\u201cleaping reindeer\u201d or \u201cmountain goat\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.&lt;\/p&gt;     &lt;p&gt;Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\u00e9partement \u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \u00c9claireurs (Scouts) isra\u00e9lites du Maroc choir, later replicated with Les \u00c9claireurs isra\u00e9lites de Montr\u00e9al.&lt;\/p&gt;     &lt;p&gt;Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\u2019s emerging Sephardic community. At a meeting of the Association s\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-2\/&quot;&gt;YM-YWHA&lt;\/a&gt;\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \u201c224\u00e8me S\u00e9pharade\u201d for Sephardic youth. Using as his inspiration the Scout motto of \u201cAlways ready,\u201d Cabri spearheaded many programs and helped initiate the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/&quot;&gt;D\u00e9partement francophone of the YM-YWHA&lt;\/a&gt; (the predecessor of the Centre communautaire juif).&lt;\/p&gt;     &lt;p&gt;Dahan founded the Projet d\u2019action sociale en Isra\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \u2013 Pas assez de sommeil en Isra\u00ebl (\u201cnot enough sleep in Israel\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).&lt;\/p&gt;    &lt;p&gt;Cabri\u2019s leadership was critical to the development of Montreal\u2019s Sephardic community. He held positions in the Alliance isra\u00e9lite universelle, the Jewish school system, the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.&lt;\/p&gt;     &lt;\/p&gt;&lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/cabri-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Cabri (1973-1979)                                                                                    - 6645 Darlington                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Cabri (1980-1981)\"\n                                     data-address=\"5700 Kellert, Cote-St-Luc\"\n                                     data-description=\"&lt;p&gt;A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\u201cleaping reindeer\u201d or \u201cmountain goat\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.&lt;\/p&gt;     &lt;p&gt;Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\u00e9partement \u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \u00c9claireurs (Scouts) isra\u00e9lites du Maroc choir, later replicated with Les \u00c9claireurs isra\u00e9lites de Montr\u00e9al.&lt;\/p&gt;     &lt;p&gt;Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\u2019s emerging Sephardic community. At a meeting of the Association s\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-2\/&quot;&gt;YM-YWHA&lt;\/a&gt;\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \u201c224\u00e8me S\u00e9pharade\u201d for Sephardic youth. Using as his inspiration the Scout motto of \u201cAlways ready,\u201d Cabri spearheaded many programs and helped initiate the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/&quot;&gt;D\u00e9partement francophone of the YM-YWHA&lt;\/a&gt; (the predecessor of the Centre communautaire juif).&lt;\/p&gt;     &lt;p&gt;Dahan founded the Projet d\u2019action sociale en Isra\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \u2013 Pas assez de sommeil en Isra\u00ebl (\u201cnot enough sleep in Israel\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).&lt;\/p&gt;    &lt;p&gt;Cabri\u2019s leadership was critical to the development of Montreal\u2019s Sephardic community. He held positions in the Alliance isra\u00e9lite universelle, the Jewish school system, the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.&lt;\/p&gt;     &lt;\/p&gt;&lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/cabri-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Cabri (1980-1981)                                                                                    - 5700 Kellert, Cote-St-Luc                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Cabri (1981-1983)\"\n                                     data-address=\"5170 Cote-Ste-Catherine\"\n                                     data-description=\"&lt;p&gt;A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\u201cleaping reindeer\u201d or \u201cmountain goat\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.&lt;\/p&gt;     &lt;p&gt;Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\u00e9partement \u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \u00c9claireurs (Scouts) isra\u00e9lites du Maroc choir, later replicated with Les \u00c9claireurs isra\u00e9lites de Montr\u00e9al.&lt;\/p&gt;     &lt;p&gt;Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\u2019s emerging Sephardic community. At a meeting of the Association s\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-2\/&quot;&gt;YM-YWHA&lt;\/a&gt;\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \u201c224\u00e8me S\u00e9pharade\u201d for Sephardic youth. Using as his inspiration the Scout motto of \u201cAlways ready,\u201d Cabri spearheaded many programs and helped initiate the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/&quot;&gt;D\u00e9partement francophone of the YM-YWHA&lt;\/a&gt; (the predecessor of the Centre communautaire juif).&lt;\/p&gt;     &lt;p&gt;Dahan founded the Projet d\u2019action sociale en Isra\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \u2013 Pas assez de sommeil en Isra\u00ebl (\u201cnot enough sleep in Israel\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).&lt;\/p&gt;    &lt;p&gt;Cabri\u2019s leadership was critical to the development of Montreal\u2019s Sephardic community. He held positions in the Alliance isra\u00e9lite universelle, the Jewish school system, the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.&lt;\/p&gt;     &lt;\/p&gt;&lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/cabri-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Cabri (1981-1983)                                                                                    - 5170 Cote-Ste-Catherine                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Cabri (1989-2002)\"\n                                     data-address=\"4735 Cote Ste. Catherine\"\n                                     data-description=\"&lt;p&gt;A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\u201cleaping reindeer\u201d or \u201cmountain goat\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.&lt;\/p&gt;     &lt;p&gt;Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\u00e9partement \u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \u00c9claireurs (Scouts) isra\u00e9lites du Maroc choir, later replicated with Les \u00c9claireurs isra\u00e9lites de Montr\u00e9al.&lt;\/p&gt;     &lt;p&gt;Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\u2019s emerging Sephardic community. At a meeting of the Association s\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-2\/&quot;&gt;YM-YWHA&lt;\/a&gt;\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \u201c224\u00e8me S\u00e9pharade\u201d for Sephardic youth. Using as his inspiration the Scout motto of \u201cAlways ready,\u201d Cabri spearheaded many programs and helped initiate the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/&quot;&gt;D\u00e9partement francophone of the YM-YWHA&lt;\/a&gt; (the predecessor of the Centre communautaire juif).&lt;\/p&gt;     &lt;p&gt;Dahan founded the Projet d\u2019action sociale en Isra\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \u2013 Pas assez de sommeil en Isra\u00ebl (\u201cnot enough sleep in Israel\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).&lt;\/p&gt;    &lt;p&gt;Cabri\u2019s leadership was critical to the development of Montreal\u2019s Sephardic community. He held positions in the Alliance isra\u00e9lite universelle, the Jewish school system, the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.&lt;\/p&gt;     &lt;\/p&gt;&lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/cabri-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Cabri (1989-2002)                                                                                    - 4735 Cote Ste. Catherine                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Camp I, \u00cele-aux-Noix\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/camp-i-ile-aux-noix\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Camp I, \u00cele-aux-Noix (1940-1943)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Canadian Jewish Times\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/canadian-jewish-times\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Canadian Jewish Times (1911-1914)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Canadian Young Judaea\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/canadian-young-judaea\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Canadian Young Judaea (1971-1988)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chayale Grober - B&#039;nai Brith Hillel Players\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chayale-grober-bnai-brith-hillel-players\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chayale Grober - B&#039;nai Brith Hillel Players (1950-1959)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chayale-grober-yiddish-theatre-group-baron-de-hirsch-institute\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute (1941)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chayale-grober-yiddish-theatre-group-jewish-public-library\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chayale Grober - Yiddish Theatre Group - Jewish Public Library (1939-1940)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chayale Grober - Yiddish Theatre Group - Victoria Hall\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chayale-grober-yiddish-theatre-group-victoria-hall\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chayale Grober - Yiddish Theatre Group - Victoria Hall (1941-1942)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chevra Shaas\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-61\">\n                                                    <span class=\"exhibit-title-text\">Chevra Shaas<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-61\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Shaas (1900-1903)\"\n                                     data-address=\"1110 St-Laurent, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today&#039;s Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \u201cPaperman shul\u201d, since it was across the street from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/paperman-sons-5\/&quot;&gt;Paperman&#039;s&lt;\/a&gt; funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt;     \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-shaas\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Shaas (1900-1903)                                                                                    - 1110 St-Laurent, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Shaas (1904-1920)\"\n                                     data-address=\"108 de la Gaucheti\u00e8re O., Montreal, QC\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today&#039;s Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \u201cPaperman shul\u201d, since it was across the street from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/paperman-sons-5\/&quot;&gt;Paperman&#039;s&lt;\/a&gt; funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-shaas-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Shaas (1904-1920)                                                                                    - 108 de la Gaucheti\u00e8re O., Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Shaas (1920-1964)\"\n                                     data-address=\"4170 St-Urbain, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;strong&gt;Historic outline&lt;\/strong&gt;    &lt;p&gt;Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today&#039;s Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \u201cPaperman shul\u201d, since it was across the street from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/paperman-sons-5\/&quot;&gt;Paperman&#039;s&lt;\/a&gt; funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.&lt;\/p&gt;    &lt;strong&gt;Physical description&lt;\/strong&gt;    &lt;p&gt;One of the larger synagogues of the area, the building at 4170 St. Urbain is a brick, symmetrical, Romanesque inspired structure, almost modern in its geometric simplicity. The name of the congregation is still visible on a concrete plaque above the door, and circular window above the entrance probably once held a stained glass &lt;i&gt;magen david&lt;\/i&gt; (Star of David). The circular tracing in the rear of the building indicates that there was also a similar window above the &lt;i&gt;aron hakodesh&lt;\/i&gt; (Holy Ark). The interior still contains the second level, which would have served as a women\u2019s gallery, but there are no other apparent decorative or iconographic elements remaining from the synagogue. Today the building serves as the Associa\u00e7\u00e3o Portuguesa Do Canad\u00e1.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-shaas-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Shaas (1920-1964)                                                                                    - 4170 St-Urbain, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-shaas-adath-yeshurun-hadrath-kodesh\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chevra Shaas Adath Yeshurun Hadrath Kodesh (1968-2006)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Beit Avraham\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-shaas-adath-yeshurun-hadrath-kodesh-shevet-achim-chaverim-kol-israel-dbeit-avraham\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\u2019Beit Avraham (2006)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chevra Thilim Linath Hatzedek\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-64\">\n                                                    <span class=\"exhibit-title-text\">Chevra Thilim Linath Hatzedek<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-64\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Thilim Linath Hatzedek (1925-1957)\"\n                                     data-address=\"4299 Clark\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Historic outline&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Witness to history&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the &lt;i&gt;Keneder Adler&lt;\/i&gt;. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, &lt;i&gt;Chevra Thilim&lt;\/i&gt; (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, &lt;i&gt;Linath Hatzedek&lt;\/i&gt;, their commitment to caring for sick members of their congregation. The Hebrew word &lt;i&gt;linath&lt;\/i&gt; carries the notion of staying over night, as was their obligation to do, in caring for the sick.&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Physical description  - 4299 Clark&lt;\/strong&gt;&lt;\/p&gt;     &lt;p&gt;The early locations of this congregation were all rented premises, probably single rooms serving a small prayer &lt;i&gt;minyan&lt;\/i&gt; (literally count or quorum, a &lt;i&gt;minyan&lt;\/i&gt; is the smallest congregation permitted to hold public worship and traditionally consists of no fewer than ten men, or boys over the age of thirteen) According to B. G. Sack, the first permanent location of the &lt;i&gt;shul&lt;\/i&gt; was built on Clark near Marie-Anne in 1924. That this was probably a purpose built structure was confirmed by a Universit\u00e9 de Montr\u00e9al study (2000) that indicated that the building, covering two lots, replaced two former row houses. It was, nevertheless, a simple one-story structure. In the photo from the 60th anniversary booklet, a simple triangular pediment seems to punctuate the entrance.  It appears to be a brick structure with some architectural detailing. No iconographic markings are visible.&lt;\/p&gt;      &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-thilim-linath-hatzedek\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Thilim Linath Hatzedek (1925-1957)                                                                                    - 4299 Clark                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Thilim Linath Hatzedek (1957-1960)\"\n                                     data-address=\"1904 Van Horne\"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Historic outline&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Witness to history&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the &lt;i&gt;Keneder Adler&lt;\/i&gt;. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, &lt;i&gt;Chevra Thilim&lt;\/i&gt; (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, &lt;i&gt;Linath Hatzedek&lt;\/i&gt;, their commitment to caring for sick members of their congregation. The Hebrew word &lt;i&gt;linath&lt;\/i&gt; carries the notion of staying over night, as was their obligation to do, in caring for the sick.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-thilim-linath-hatzedek-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Thilim Linath Hatzedek (1957-1960)                                                                                    - 1904 Van Horne                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Chevra Thilim Linath Hatzedek (1917-1924)\"\n                                     data-address=\"3972 St-Laurent \"\n                                     data-description=\"&lt;p&gt;(Traduction \u00e0 venir)&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Historic outline&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.&lt;\/p&gt;    &lt;p&gt;&lt;strong&gt;Witness to history&lt;\/strong&gt;&lt;\/p&gt;    &lt;p&gt;Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the &lt;i&gt;Keneder Adler&lt;\/i&gt;. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, &lt;i&gt;Chevra Thilim&lt;\/i&gt; (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, &lt;i&gt;Linath Hatzedek&lt;\/i&gt;, their commitment to caring for sick members of their congregation. The Hebrew word &lt;i&gt;linath&lt;\/i&gt; carries the notion of staying over night, as was their obligation to do, in caring for the sick.&lt;\/p&gt;    &lt;p&gt;Written by Sara Tauben&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-thilim-linath-hatzedek-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Chevra Thilim Linath Hatzedek (1917-1924)                                                                                    - 3972 St-Laurent                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah (1960-1993)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Clarence de Sola - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-66\">\n                                                    <span class=\"exhibit-title-text\">Clarence de Sola - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-66\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clarence de Sola - Residence (1913-1920)\"\n                                     data-address=\"1374 des Pins Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.&lt;\/p&gt;    &lt;p&gt;Drawing on the rich de Sola heritage \u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.&lt;\/p&gt;    &lt;p&gt;As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.&lt;\/p&gt;    &lt;p&gt;A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  &lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clarence-de-sola-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clarence de Sola - Residence (1913-1920)                                                                                    - 1374 des Pins Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clarence de Sola - Residence (1872-1912)\"\n                                     data-address=\"2001 avenue McGill College, Montreal\"\n                                     data-description=\"&lt;p&gt;Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.&lt;\/p&gt;    &lt;p&gt;Drawing on the rich de Sola heritage \u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.&lt;\/p&gt;    &lt;p&gt;As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.&lt;\/p&gt;    &lt;p&gt;A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  &lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clarence-de-sola-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clarence de Sola - Residence (1872-1912)                                                                                    - 2001 avenue McGill College, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-67\">\n                                                    <span class=\"exhibit-title-text\">Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-67\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen) (1912)\"\n                                     data-address=\"426 Ste-H\u00e9l\u00e8ne, Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen) (1912)                                                                                    - 426 Ste-H\u00e9l\u00e8ne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen) (1916-1917)\"\n                                     data-address=\"423 Mayor, Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Freedman Company (Lyon Cohen) (1916-1917)                                                                                    - 423 Mayor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros.\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-68\">\n                                                    <span class=\"exhibit-title-text\">Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros.<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-68\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros. (1912)\"\n                                     data-address=\"670 Notre Dame O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-friedman-and-bros\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros. (1912)                                                                                    - 670 Notre Dame O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros. (1917)\"\n                                     data-address=\"1117 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-friedman-and-bros-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Friedman and Bros. (1917)                                                                                    - 1117 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd.\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-69\">\n                                                    <span class=\"exhibit-title-text\">Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd.<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-69\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd. (1912)\"\n                                     data-address=\"651 Notre Dame O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-levinson-s-son-and-co-ltd\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd. (1912)                                                                                    - 651 Notre Dame O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd. (1917)\"\n                                     data-address=\"651 Notre Dame O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-levinson-s-son-and-co-ltd-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Levinson, S. Son and Co. Ltd. (1917)                                                                                    - 651 Notre Dame O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Clothing Manufacturers&#039; Association of Montreal - Vineberg Building\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-70\">\n                                                    <span class=\"exhibit-title-text\">Clothing Manufacturers&#039; Association of Montreal - Vineberg Building<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-70\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Vineberg Building (1912)\"\n                                     data-address=\"4040 St. Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-vineberg-building\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Vineberg Building (1912)                                                                                    - 4040 St. Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Clothing Manufacturers&#039; Association of Montreal - Vineberg Building (1917)\"\n                                     data-address=\"4040 St. Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;The Clothing Manufacturers\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt; Lyon Cohen&lt;\/a&gt;, was president of CMAM. Cohen had bought Montreal\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\u2019s Jewish community, Cohen \u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.&lt;\/p&gt;    &lt;p&gt;In 1912, a mass strike in the Montreal men\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \u201copen shop\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\u2019s union activity had dramatically reduced the entire factory\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\u2019s wares; the prospective \u201cinterim\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.&lt;\/p&gt;    &lt;p&gt;Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \u2013 that is, improvements in wages and work conditions \u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \u201cprivacy\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish &lt;i&gt;uptowner&lt;\/i&gt; industrialists and &lt;i&gt;downtowner&lt;\/i&gt; immigrant workers at the time.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/clothing-manufacturers-association-of-montreal-vineberg-building-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Clothing Manufacturers&#039; Association of Montreal - Vineberg Building (1917)                                                                                    - 4040 St. Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"David Lewis - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-71\">\n                                                    <span class=\"exhibit-title-text\">David Lewis - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-71\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"David Lewis - Residence (1921-1924)\"\n                                     data-address=\"5170 St-Dominique, Montreal\"\n                                     data-description=\"&lt;p&gt; Key architect of Canada\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\u20131981) left an indelible mark on Canadian politics. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 political involvement can be traced to his father, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/tailors-project-moishe-lewis\/&quot;&gt;Moishe Lewis&lt;\/a&gt; , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\u2019s clothing factory, teaching himself English during school and work breaks.&lt;p \/&gt;    &lt;p&gt;At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \u201cI\u2019d nationalize the CPR.\u201d &lt;p \/&gt;    &lt;p&gt;In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt; Fred Rose &lt;\/a&gt; of the Labour Progressive Party, for Montreal\u2019s Cartier riding. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 work in furthering Canada\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His &lt;i&gt;Make This Your Canada: A Review of C.C.F. History and Policy &lt;\/i&gt; (1943) was a surprisingly popular history of his party\u2019s policy statements advocating for state control of the economy.&lt;p \/&gt;    &lt;p&gt; Considered more \u201ccontroversial\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\u20131963 and again in 1965\u20131974 in Toronto&#039;s York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \u201ccorporate welfare bums\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.&lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky &lt;p \/&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/david-lewis-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        David Lewis - Residence (1921-1924)                                                                                    - 5170 St-Dominique, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"David Lewis - Residence (1925-1927)\"\n                                     data-address=\"4370 Coloniale, Montreal \"\n                                     data-description=\"&lt;p&gt; Key architect of Canada\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\u20131981) left an indelible mark on Canadian politics. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 political involvement can be traced to his father, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/tailors-project-moishe-lewis\/&quot;&gt;Moishe Lewis&lt;\/a&gt; , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\u2019s clothing factory, teaching himself English during school and work breaks.&lt;p \/&gt;    &lt;p&gt;At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \u201cI\u2019d nationalize the CPR.\u201d &lt;p \/&gt;    &lt;p&gt;In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt; Fred Rose &lt;\/a&gt; of the Labour Progressive Party, for Montreal\u2019s Cartier riding. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 work in furthering Canada\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His &lt;i&gt;Make This Your Canada: A Review of C.C.F. History and Policy &lt;\/i&gt; (1943) was a surprisingly popular history of his party\u2019s policy statements advocating for state control of the economy.&lt;p \/&gt;    &lt;p&gt; Considered more \u201ccontroversial\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\u20131963 and again in 1965\u20131974 in Toronto&#039;s York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \u201ccorporate welfare bums\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.&lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky &lt;p \/&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/david-lewis-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        David Lewis - Residence (1925-1927)                                                                                    - 4370 Coloniale, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"David Lewis - Residence (1928-1935)\"\n                                     data-address=\"4441 Clark, Montreal \"\n                                     data-description=\"&lt;p&gt; Key architect of Canada\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\u20131981) left an indelible mark on Canadian politics. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 political involvement can be traced to his father, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/tailors-project-moishe-lewis\/&quot;&gt;Moishe Lewis&lt;\/a&gt; , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\u2019s clothing factory, teaching himself English during school and work breaks.&lt;p \/&gt;    &lt;p&gt;At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \u201cI\u2019d nationalize the CPR.\u201d &lt;p \/&gt;    &lt;p&gt;In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt; Fred Rose &lt;\/a&gt; of the Labour Progressive Party, for Montreal\u2019s Cartier riding. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 work in furthering Canada\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His &lt;i&gt;Make This Your Canada: A Review of C.C.F. History and Policy &lt;\/i&gt; (1943) was a surprisingly popular history of his party\u2019s policy statements advocating for state control of the economy.&lt;p \/&gt;    &lt;p&gt; Considered more \u201ccontroversial\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\u20131963 and again in 1965\u20131974 in Toronto&#039;s York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \u201ccorporate welfare bums\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.&lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky &lt;p \/&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/david-lewis-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        David Lewis - Residence (1928-1935)                                                                                    - 4441 Clark, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"David Lewis - Residence (1935)\"\n                                     data-address=\"4607 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt; Key architect of Canada\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\u20131981) left an indelible mark on Canadian politics. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 political involvement can be traced to his father, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/tailors-project-moishe-lewis\/&quot;&gt;Moishe Lewis&lt;\/a&gt; , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\u2019s clothing factory, teaching himself English during school and work breaks.&lt;p \/&gt;    &lt;p&gt;At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \u201cI\u2019d nationalize the CPR.\u201d &lt;p \/&gt;    &lt;p&gt;In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt; Fred Rose &lt;\/a&gt; of the Labour Progressive Party, for Montreal\u2019s Cartier riding. &lt;\/p&gt;    &lt;p&gt;Lewis\u2019 work in furthering Canada\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His &lt;i&gt;Make This Your Canada: A Review of C.C.F. History and Policy &lt;\/i&gt; (1943) was a surprisingly popular history of his party\u2019s policy statements advocating for state control of the economy.&lt;p \/&gt;    &lt;p&gt; Considered more \u201ccontroversial\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\u20131963 and again in 1965\u20131974 in Toronto&#039;s York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \u201ccorporate welfare bums\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.&lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky &lt;p \/&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/david-lewis-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        David Lewis - Residence (1935)                                                                                    - 4607 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\u00f4pital Notre-Dame\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\u00f4pital Notre-Dame (1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"D\u00e9partement Francophone du YM-YWHA\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/departement-francophone-du-ym-ywha\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                D\u00e9partement Francophone du YM-YWHA (1968-1973)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"D\u00e9partement Francophone du YM-YWHA - Neighbourhood House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/departement-francophone-du-ym-ywha-neighbourhood-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                D\u00e9partement Francophone du YM-YWHA - Neighbourhood House (1968-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"D\u00e9partement Francophone du YM-YWHA \u2013 Centre communautaire juif\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/departement-francophone-du-ym-ywha-centre-communautaire-juif\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                D\u00e9partement Francophone du YM-YWHA \u2013 Centre communautaire juif (1980-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ecole Ma\u00efmonide\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ecole-maimonide-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ecole Ma\u00efmonide (1972-1995)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ecole Ma\u00efmonide - Campus Jacob Safra\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ecole-maimonide-campus-jacob-safra\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ecole Ma\u00efmonide - Campus Jacob Safra (1991)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ecole Ma\u00efmonide - Campus Parkhaven\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ecole-maimonide-campus-parkhaven\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ecole Ma\u00efmonide - Campus Parkhaven (1974)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-79\">\n                                                    <span class=\"exhibit-title-text\">Emile Berliner - Berliner Gram-O-Phone Company of Canada<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-79\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1900-1922)\"\n                                     data-address=\"905 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Emile Berliner, (1851\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.&lt;\/p&gt;    &lt;p&gt;Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\u2019s company. &lt;\/p&gt;    &lt;p&gt;Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/emile-berliner-berliner-gram-o-phone-company-of-canada\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Emile Berliner - Berliner Gram-O-Phone Company of Canada (1900-1922)                                                                                    - 905 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1904-1905)\"\n                                     data-address=\"1210 Peel, Montreal\"\n                                     data-description=\"&lt;p&gt;Emile Berliner, (1851\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.&lt;\/p&gt;    &lt;p&gt;Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\u2019s company. &lt;\/p&gt;    &lt;p&gt;Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/emile-berliner-berliner-gram-o-phone-company-of-canada-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Emile Berliner - Berliner Gram-O-Phone Company of Canada (1904-1905)                                                                                    - 1210 Peel, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1907-1923)\"\n                                     data-address=\"1050 Lacasse, Montreal\"\n                                     data-description=\"&lt;p&gt;Emile Berliner, (1851\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.&lt;\/p&gt;    &lt;p&gt;Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\u2019s company. &lt;\/p&gt;    &lt;p&gt;Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/emile-berliner-berliner-gram-o-phone-company-of-canada-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Emile Berliner - Berliner Gram-O-Phone Company of Canada (1907-1923)                                                                                    - 1050 Lacasse, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Emile Berliner - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/emile-berliner-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Emile Berliner - Residence (1910-1915)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ena Ship - Jacobs Building\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ena-ship-jacobs-building\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ena Ship - Jacobs Building (1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ethel Stark - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ethel-stark-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ethel Stark - Residence (1911-1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ezekiel Hart - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ezekiel-hart-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ezekiel Hart - Residence (1767-1843)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Fairmount Bagel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-84\">\n                                                    <span class=\"exhibit-title-text\">Fairmount Bagel<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-84\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Fairmount Bagel (1951-1959)\"\n                                     data-address=\"74 Fairmount O.\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt;    &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt;    &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt;    &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as &lt;a href=&quot;http:\/\/www.stviateurbagel.com&quot;&gt; St. Viateur Bagel &lt;\/a&gt;. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. &lt;\/p&gt;    &lt;p&gt;St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fairmount-bagel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Fairmount Bagel (1951-1959)                                                                                    - 74 Fairmount O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Fairmount Bagel (1979)\"\n                                     data-address=\"74 Fairmount O.\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt;    &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt;    &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt;    &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as &lt;a href=&quot;http:\/\/www.stviateurbagel.com&quot;&gt; St. Viateur Bagel &lt;\/a&gt;. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. &lt;\/p&gt;    &lt;p&gt;St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fairmount-bagel-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Fairmount Bagel (1979)                                                                                    - 74 Fairmount O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Folkskukhe (People&#039;s Kitchen)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/folkskukhe-peoples-kitchen\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Folkskukhe (People&#039;s Kitchen) (1907-1908)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Folkskukhe (People&#039;s Kitchen) - Jewish People&#039;s Relief Organization for Unemployed\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/folkskukhe-peoples-kitchen-jewish-peoples-relief-organization-for-unemployed\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Folkskukhe (People&#039;s Kitchen) - Jewish People&#039;s Relief Organization for Unemployed (1931-1935)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Fred Rose - Labor Progressive Party\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fred-rose-labor-progressive-party\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Fred Rose - Labor Progressive Party (1945)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Fred Rose - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-88\">\n                                                    <span class=\"exhibit-title-text\">Fred Rose - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-88\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Fred Rose - Residence (1943)\"\n                                     data-address=\"461 Sherbrooke O. apt 4.\"\n                                     data-description=\"&lt;p&gt;Fred Rose (n\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.&lt;\/p&gt;    &lt;p&gt;During the Depression, support for communism grew in Montreal, setting the stage for Rose\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\u2014whose population was nearly 60 percent Jewish\u2014against (Liberal Bronfman ally) Lazarus Phillips, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/david-lewis-residence-4\/&quot;&gt;David Lewis&lt;\/a&gt; of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \u201cHitler\u2019s Fifth Column in Quebec,\u201d accusing the Duplessis regime of \u201cclerico-fascism\u201d. This raised the ire of Montreal\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\u2019s 1943 election was successfully followed with his re-election in 1945.&lt;\/p&gt;    &lt;p&gt;Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\u2019s trial attracted international attention, and Gouzenko\u2019s defection is thought by some historians to have marked the beginning of the Cold War.&lt;\/p&gt;    &lt;p&gt;Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fred-rose-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Fred Rose - Residence (1943)                                                                                    - 461 Sherbrooke O. apt 4.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Fred Rose - Residence (1944-1946)\"\n                                     data-address=\"4540 Clark apt. 8.\"\n                                     data-description=\"&lt;p&gt;Fred Rose (n\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.&lt;\/p&gt;    &lt;p&gt;During the Depression, support for communism grew in Montreal, setting the stage for Rose\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\u2014whose population was nearly 60 percent Jewish\u2014against (Liberal Bronfman ally) Lazarus Phillips, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/david-lewis-residence-4\/&quot;&gt;David Lewis&lt;\/a&gt; of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \u201cHitler\u2019s Fifth Column in Quebec,\u201d accusing the Duplessis regime of \u201cclerico-fascism\u201d. This raised the ire of Montreal\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\u2019s 1943 election was successfully followed with his re-election in 1945.&lt;\/p&gt;    &lt;p&gt;Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\u2019s trial attracted international attention, and Gouzenko\u2019s defection is thought by some historians to have marked the beginning of the Cold War.&lt;\/p&gt;    &lt;p&gt;Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fred-rose-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Fred Rose - Residence (1944-1946)                                                                                    - 4540 Clark apt. 8.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Fred Rose - Residence (1951-1953)\"\n                                     data-address=\"4540 Clark\"\n                                     data-description=\"&lt;p&gt;Fred Rose (n\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.&lt;\/p&gt;    &lt;p&gt;During the Depression, support for communism grew in Montreal, setting the stage for Rose\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\u2014whose population was nearly 60 percent Jewish\u2014against (Liberal Bronfman ally) Lazarus Phillips, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/david-lewis-residence-4\/&quot;&gt;David Lewis&lt;\/a&gt; of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \u201cHitler\u2019s Fifth Column in Quebec,\u201d accusing the Duplessis regime of \u201cclerico-fascism\u201d. This raised the ire of Montreal\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\u2019s 1943 election was successfully followed with his re-election in 1945.&lt;\/p&gt;    &lt;p&gt;Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\u2019s trial attracted international attention, and Gouzenko\u2019s defection is thought by some historians to have marked the beginning of the Cold War.&lt;\/p&gt;    &lt;p&gt;Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fred-rose-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Fred Rose - Residence (1951-1953)                                                                                    - 4540 Clark                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Fred Rose - St. Vincent de Paul Asylum\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/fred-rose-st-vincent-de-paul-asylum\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Fred Rose - St. Vincent de Paul Asylum (1946-1951)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ghitta Caiserman - Household at birth\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-household-at-birth\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ghitta Caiserman - Household at birth (1923)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ghitta Caiserman - Montreal Artists School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-montreal-artists-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ghitta Caiserman - Montreal Artists School (1946-1952)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ghitta Caiserman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-92\">\n                                                    <span class=\"exhibit-title-text\">Ghitta Caiserman - Residence<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-92\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1946-1949)\"\n                                     data-address=\"3504 Coloniale, Montreal\"\n                                     data-description=\"&lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1946-1949)                                                                                    - 3504 Coloniale, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1949-1956)\"\n                                     data-address=\"643 Milton, Montreal\"\n                                     data-description=\"&lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1949-1956)                                                                                    - 643 Milton, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1956-1964)\"\n                                     data-address=\"353 Kensington, Montreal\"\n                                     data-description=\"&lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1956-1964)                                                                                    - 353 Kensington, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1964-1977)\"\n                                     data-address=\"5 Bellevue, Montreal\"\n                                     data-description=\"&lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1964-1977)                                                                                    - 5 Bellevue, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1977-1981)\"\n                                     data-address=\"4266 de Maisonneuve, Montreal\"\n                                     data-description=\"&lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1977-1981)                                                                                    - 4266 de Maisonneuve, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ghitta Caiserman - Residence (1981)\"\n                                     data-address=\"3475 Jeanne-Mance, Montreal\"\n                                     data-description=\"Skim text to make sure there are no typos. Make sure that all uncommon non-English or non-French words are italicized. Make sure there are spaces between paragraphs. Also, on the \u201cExhibits to Check\u201d spreadsheet, please highlight any locations that have a general description that does not describe the exact location. (i.e. the Bessarabier Free Loan Society has a general text about landsmanshaften, and nothing about this specific loan society. See also the Vineberg Building.)    &lt;p&gt;Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. &lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-residence\/&quot;&gt; H.M. Caiserman&lt;\/a&gt; (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\u2019s wear company, and was also active in the Labour Zionist &lt;i&gt;Farband&lt;\/i&gt; [union]. H.M. Caiserman helped found the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt; and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman started her artistic career at a young age under the instruction of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alexander-bercovitch-studio-residence\/&quot;&gt;Alexander Bercovitch&lt;\/a&gt;. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\u2019 League of New York, and at the \u00c9cole des beaux-arts de Montr\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/alfred-pinsky-residence\/&quot;&gt;Alfred Pinsky&lt;\/a&gt; in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as &lt;i&gt;Beach Still Life&lt;\/i&gt; (1955) and &lt;i&gt;First Steps &lt;\/i&gt;(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.&lt;\/p&gt;    &lt;p&gt;Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\u2019s work special.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie H\u00e9nault&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ghitta-caiserman-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ghitta Caiserman - Residence (1981)                                                                                    - 3475 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Grand Rabbinat du Quebec\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-93\">\n                                                    <span class=\"exhibit-title-text\">Grand Rabbinat du Quebec<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-93\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Grand Rabbinat du Quebec (1977-1982)\"\n                                     data-address=\"4735 Cote Ste. Catherine, Montreal\"\n                                     data-description=\"&lt;p&gt;The Grand Rabbinat du Qu\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. &lt;\/p&gt;    &lt;p&gt;With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\u00e9farade du Qu\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual &lt;i&gt;retour aux sources &lt;\/i&gt;(return to one\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. &lt;\/p&gt;    &lt;p&gt;Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the &lt;i&gt;Ch\u00e9hita Hallaq B\u00e8t Yoss\u00e8f.&lt;\/i&gt; As the &lt;i&gt;dayane&lt;\/i&gt; (judge) of the &lt;i&gt;B\u00e8t Dine de Montr\u00e9al&lt;\/i&gt; (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). &lt;\/p&gt;    &lt;p&gt;The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The &lt;\/i&gt;Hevra Kadisha&lt;\/i&gt; had been created in 1966 by the Association s\u00e9pharade francophone (now known as the Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec). In addition, the Grand Rabbinat oversees a &lt;i&gt;mikvah&lt;\/i&gt; (a bath used by traditional Jews to attain ritual purity).&lt;\/p&gt;    &lt;p&gt;Rabbin Sabbah\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\u00e9shiva Or Tora (religious school), the Institut sup\u00e9rieur de th\u00e9ologie juive and the Kolel Torat Ha\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\u00e9 de th\u00e9ologie et de sciences religieuses at Universit\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\u2019Universit\u00e9 Laval.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/grand-rabbinat-du-quebec\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Grand Rabbinat du Quebec (1977-1982)                                                                                    - 4735 Cote Ste. Catherine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Grand Rabbinat du Quebec (1983-2011)\"\n                                     data-address=\"5850 Ave. Victoria, Montreal\"\n                                     data-description=\"&lt;p&gt;The Grand Rabbinat du Qu\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. &lt;\/p&gt;    &lt;p&gt;With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\u00e9farade du Qu\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual &lt;i&gt;retour aux sources &lt;\/i&gt;(return to one\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. &lt;\/p&gt;    &lt;p&gt;Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the &lt;i&gt;Ch\u00e9hita Hallaq B\u00e8t Yoss\u00e8f.&lt;\/i&gt; As the &lt;i&gt;dayane&lt;\/i&gt; (judge) of the &lt;i&gt;B\u00e8t Dine de Montr\u00e9al&lt;\/i&gt; (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). &lt;\/p&gt;    &lt;p&gt;The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The &lt;\/i&gt;Hevra Kadisha&lt;\/i&gt; had been created in 1966 by the Association s\u00e9pharade francophone (now known as the Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec). In addition, the Grand Rabbinat oversees a &lt;i&gt;mikvah&lt;\/i&gt; (a bath used by traditional Jews to attain ritual purity).&lt;\/p&gt;    &lt;p&gt;Rabbin Sabbah\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\u00e9shiva Or Tora (religious school), the Institut sup\u00e9rieur de th\u00e9ologie juive and the Kolel Torat Ha\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\u00e9 de th\u00e9ologie et de sciences religieuses at Universit\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\u2019Universit\u00e9 Laval.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/grand-rabbinat-du-quebec-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Grand Rabbinat du Quebec (1983-2011)                                                                                    - 5850 Ave. Victoria, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-94\">\n                                                    <span class=\"exhibit-title-text\">Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-94\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF) (1969-1973)\"\n                                     data-address=\"700 Lucerne, Montreal\"\n                                     data-description=\"&lt;p&gt;The Grand Rabbinat du Qu\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. &lt;\/p&gt;    &lt;p&gt;With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\u00e9farade du Qu\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual &lt;i&gt;retour aux sources &lt;\/i&gt;(return to one\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. &lt;\/p&gt;    &lt;p&gt;Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the &lt;i&gt;Ch\u00e9hita Hallaq B\u00e8t Yoss\u00e8f.&lt;\/i&gt; As the &lt;i&gt;dayane&lt;\/i&gt; (judge) of the &lt;i&gt;B\u00e8t Dine de Montr\u00e9al&lt;\/i&gt; (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). &lt;\/p&gt;    &lt;p&gt;The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The &lt;\/i&gt;Hevra Kadisha&lt;\/i&gt; had been created in 1966 by the Association s\u00e9pharade francophone (now known as the Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec). In addition, the Grand Rabbinat oversees a &lt;i&gt;mikvah&lt;\/i&gt; (a bath used by traditional Jews to attain ritual purity).&lt;\/p&gt;    &lt;p&gt;Rabbin Sabbah\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\u00e9shiva Or Tora (religious school), the Institut sup\u00e9rieur de th\u00e9ologie juive and the Kolel Torat Ha\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\u00e9 de th\u00e9ologie et de sciences religieuses at Universit\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\u2019Universit\u00e9 Laval.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/grand-rabbinat-du-quebec-association-sepharade-francophone-asf\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF) (1969-1973)                                                                                    - 700 Lucerne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF) (1974-1976)\"\n                                     data-address=\"4735 Cote Ste. Catherine, Montreal\"\n                                     data-description=\"&lt;p&gt;The Grand Rabbinat du Qu\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\u00e9 s\u00e9pharade du Qu\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. &lt;\/p&gt;    &lt;p&gt;With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\u00e9farade du Qu\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual &lt;i&gt;retour aux sources &lt;\/i&gt;(return to one\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. &lt;\/p&gt;    &lt;p&gt;Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the &lt;i&gt;Ch\u00e9hita Hallaq B\u00e8t Yoss\u00e8f.&lt;\/i&gt; As the &lt;i&gt;dayane&lt;\/i&gt; (judge) of the &lt;i&gt;B\u00e8t Dine de Montr\u00e9al&lt;\/i&gt; (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). &lt;\/p&gt;    &lt;p&gt;The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The &lt;\/i&gt;Hevra Kadisha&lt;\/i&gt; had been created in 1966 by the Association s\u00e9pharade francophone (now known as the Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec). In addition, the Grand Rabbinat oversees a &lt;i&gt;mikvah&lt;\/i&gt; (a bath used by traditional Jews to attain ritual purity).&lt;\/p&gt;    &lt;p&gt;Rabbin Sabbah\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\u00e9shiva Or Tora (religious school), the Institut sup\u00e9rieur de th\u00e9ologie juive and the Kolel Torat Ha\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\u00e9 de th\u00e9ologie et de sciences religieuses at Universit\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\u2019Universit\u00e9 Laval.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/grand-rabbinat-du-quebec-association-sepharade-francophone-asf-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Grand Rabbinat du Quebec - Association S\u00e9pharade Francophone (ASF) (1974-1976)                                                                                    - 4735 Cote Ste. Catherine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"H.M. Caiserman - Canadian Jewish Congress\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-95\">\n                                                    <span class=\"exhibit-title-text\">H.M. Caiserman - Canadian Jewish Congress<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-95\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Canadian Jewish Congress (1919-1941)\"\n                                     data-address=\"2040 Bleury, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-canadian-jewish-congress\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Canadian Jewish Congress (1919-1941)                                                                                    - 2040 Bleury, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Canadian Jewish Congress (1942-1947)\"\n                                     data-address=\"1121 Ste-Catherine O., 6th Floor, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-canadian-jewish-congress-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Canadian Jewish Congress (1942-1947)                                                                                    - 1121 Ste-Catherine O., 6th Floor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Canadian Jewish Congress (1948)\"\n                                     data-address=\"2025 University, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Canadian Jewish Congress (1948)                                                                                    - 2025 University, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Canadian Jewish Congress (1949-1959)\"\n                                     data-address=\"493 Sherbrooke Ouest, 3rd Floor, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-canadian-jewish-congress-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Canadian Jewish Congress (1949-1959)                                                                                    - 493 Sherbrooke Ouest, 3rd Floor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"H.M. Caiserman - Coronation Hall\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-coronation-hall\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                H.M. Caiserman - Coronation Hall (1912)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"H.M. Caiserman - Knit to Fit\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-knit-to-fit\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                H.M. Caiserman - Knit to Fit (1912-1913)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"H.M. Caiserman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-98\">\n                                                    <span class=\"exhibit-title-text\">H.M. Caiserman - Residence<\/span>\n                            <span class=\"exhibit-count\">(10)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-98\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1913)\"\n                                     data-address=\"5858 Parc, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1913)                                                                                    - 5858 Parc, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1914-1915)\"\n                                     data-address=\"4076 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1914-1915)                                                                                    - 4076 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1916)\"\n                                     data-address=\"4479b de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1916)                                                                                    - 4479b de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1917-1918)\"\n                                     data-address=\"2008 Sherbrooke E., Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1917-1918)                                                                                    - 2008 Sherbrooke E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1919-1920)\"\n                                     data-address=\"1986 Sherbrooke E., Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1919-1920)                                                                                    - 1986 Sherbrooke E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1924-1927)\"\n                                     data-address=\"5283 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1924-1927)                                                                                    - 5283 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1928-1931)\"\n                                     data-address=\"1095 St. Viateur O., Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1928-1931)                                                                                    - 1095 St. Viateur O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1932-1938)\"\n                                     data-address=\"4223 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1932-1938)                                                                                    - 4223 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1939-1948)\"\n                                     data-address=\"433 St. Joseph O., Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-9\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1939-1948)                                                                                    - 433 St. Joseph O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"H.M. Caiserman - Residence (1949-1950)\"\n                                     data-address=\"21 Maplewood, Montreal\"\n                                     data-description=\"&lt;p&gt;A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.&lt;\/p&gt;    &lt;p&gt;A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. &lt;\/p&gt;    &lt;p&gt;In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner. &lt;\/p&gt; \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/h-m-caiserman-residence-10\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        H.M. Caiserman - Residence (1949-1950)                                                                                    - 21 Maplewood, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Habonim Labour Zionist Youth Organization\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-99\">\n                                                    <span class=\"exhibit-title-text\">Habonim Labour Zionist Youth Organization<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-99\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Habonim Labour Zionist Youth Organization (1945-1950)\"\n                                     data-address=\"5392 Jeanne-Mance\"\n                                     data-description=\"&lt;p&gt;Youth groups were at the vanguard of Montreal\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through &lt;i&gt;avodah&lt;\/i&gt; (work) and &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\u2019s MAPAI party (today\u2019s Labor Party in Israel). &lt;\/p&gt;    &lt;p&gt;Montreal\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the &lt;i&gt;local&lt;\/i&gt; (meeting hall) at 5116 Park Avenue, attracting many \u201cdowntown\u201d Jewish teens, including &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler-5\/&quot;&gt;Mordecai Richler&lt;\/a&gt;. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\u2019s homes. &lt;\/p&gt;    &lt;p&gt;The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-residence-3\/&quot;&gt;A. M. Klein\u2019s&lt;\/a&gt; campaign as C.C.F. candidate for Parliament.  &lt;\/p&gt;    &lt;p&gt;But Habonim\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, &lt;i&gt;Haboneh&lt;\/i&gt; (the Builder). Through informal educational programs in the &lt;i&gt;kenim&lt;\/i&gt; (local chapters) and &lt;i&gt;machanot kayitz&lt;\/i&gt; (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) reinforced ties between North American campers and &lt;i&gt;chaverim&lt;\/i&gt; (friends) in Israel, with the objective of promoting &lt;i&gt;aliyah&lt;\/i&gt;. Some of the more dedicated members of Habonim went on to a &lt;i&gt;hachshara&lt;\/i&gt; (training) farm in Smithville, Ontario (1946\u20131951), operated in conjunction with Hashomer Hatzair, and then made &lt;i&gt;aliyah&lt;\/i&gt;. Another &lt;i&gt;hachshara&lt;\/i&gt; farm opened in Sainte-Julie-de-Verch\u00e8res, just east of Montreal, in 1947.&lt;\/p&gt;    &lt;p&gt;Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Habonim Labour Zionist Youth Organization (1945-1950)                                                                                    - 5392 Jeanne-Mance                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Habonim Labour Zionist Youth Organization (1951-1968)\"\n                                     data-address=\"5101 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Youth groups were at the vanguard of Montreal\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through &lt;i&gt;avodah&lt;\/i&gt; (work) and &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\u2019s MAPAI party (today\u2019s Labor Party in Israel). &lt;\/p&gt;    &lt;p&gt;Montreal\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the &lt;i&gt;local&lt;\/i&gt; (meeting hall) at 5116 Park Avenue, attracting many \u201cdowntown\u201d Jewish teens, including &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler-5\/&quot;&gt;Mordecai Richler&lt;\/a&gt;. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\u2019s homes. &lt;\/p&gt;    &lt;p&gt;The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-residence-3\/&quot;&gt;A. M. Klein\u2019s&lt;\/a&gt; campaign as C.C.F. candidate for Parliament.  &lt;\/p&gt;    &lt;p&gt;But Habonim\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, &lt;i&gt;Haboneh&lt;\/i&gt; (the Builder). Through informal educational programs in the &lt;i&gt;kenim&lt;\/i&gt; (local chapters) and &lt;i&gt;machanot kayitz&lt;\/i&gt; (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) reinforced ties between North American campers and &lt;i&gt;chaverim&lt;\/i&gt; (friends) in Israel, with the objective of promoting &lt;i&gt;aliyah&lt;\/i&gt;. Some of the more dedicated members of Habonim went on to a &lt;i&gt;hachshara&lt;\/i&gt; (training) farm in Smithville, Ontario (1946\u20131951), operated in conjunction with Hashomer Hatzair, and then made &lt;i&gt;aliyah&lt;\/i&gt;. Another &lt;i&gt;hachshara&lt;\/i&gt; farm opened in Sainte-Julie-de-Verch\u00e8res, just east of Montreal, in 1947.&lt;\/p&gt;    &lt;p&gt;Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Habonim Labour Zionist Youth Organization (1951-1968)                                                                                    - 5101 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Habonim Labour Zionist Youth Organization  - Ichud Habonim\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization-ichud-habonim\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Habonim Labour Zionist Youth Organization  - Ichud Habonim (1971-1987)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization-paole-zion-yugent\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Habonim Labour Zionist Youth Organization  - Paole Zion Yugent (1937-1940)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization-zionist-labor-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Habonim Labour Zionist Youth Organization  - Zionist Labor Centre (1941-1944)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance (1935-1936)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Adath Israel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-adath-israel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Adath Israel (1981)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Adath Israel Academy\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-adath-israel-academy\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Adath Israel Academy (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of City Center\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-city-center\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of City Center (1959)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-former-residence-of-brian-mulroney\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Former Residence of Brian Mulroney (1950)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-guy-metro-building-concordia\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Guy Metro Building (Concordia) (1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Jewish Public Library\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Jewish Public Library (1952)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Sternthal Building\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-sternthal-building\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Sternthal Building (1948)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Architect of Young Israel of Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-architect-of-young-israel-of-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Mayerovitch - Architect of Young Israel of Montreal (1950)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-112\">\n                                                    <span class=\"exhibit-title-text\">Harry Mayerovitch - Mayerovitch and Bernstein (offices)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-112\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1937-1948)\"\n                                     data-address=\"1178 Place Phillips, Montreal\"\n                                     data-description=\"&lt;p&gt;A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\u2019s arts and culture landscape.&lt;\/p&gt;  &lt;p&gt;Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Library&lt;\/a&gt; at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/adath-israel\/&quot;&gt;Adath Israel Academy&lt;\/a&gt; in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.&lt;\/p&gt;  &lt;p&gt;A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including &lt;i&gt;The Other One&lt;\/i&gt; (1973), &lt;i&gt;How Architecture Speaks and Fashions our Lives&lt;\/i&gt; (1996) and &lt;i&gt;Way to Go&lt;\/i&gt; (2004). In the 1950s, he drew a regular comic strip for the &lt;i&gt;Westmount Examiner&lt;\/i&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-mayerovitch-and-bernstein-offices\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1937-1948)                                                                                    - 1178 Place Phillips, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1949-1957)\"\n                                     data-address=\"1500 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\u2019s arts and culture landscape.&lt;\/p&gt;  &lt;p&gt;Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Library&lt;\/a&gt; at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/adath-israel\/&quot;&gt;Adath Israel Academy&lt;\/a&gt; in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.&lt;\/p&gt;  &lt;p&gt;A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including &lt;i&gt;The Other One&lt;\/i&gt; (1973), &lt;i&gt;How Architecture Speaks and Fashions our Lives&lt;\/i&gt; (1996) and &lt;i&gt;Way to Go&lt;\/i&gt; (2004). In the 1950s, he drew a regular comic strip for the &lt;i&gt;Westmount Examiner&lt;\/i&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-mayerovitch-mayerovitch-and-bernstein-offices-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1949-1957)                                                                                    - 1500 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - BonFire Restaurant\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-bonfire-restaurant\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Ship - BonFire Restaurant (1954-1959)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - Chez Par\u00e9e\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-chez-paree\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Ship - Chez Par\u00e9e (1952-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - Club Social Alexandre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-club-social-alexandre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Ship - Club Social Alexandre (1940-1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - Mount Royal Bridge Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-mount-royal-bridge-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Ship - Mount Royal Bridge Club (1945-1946)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-117\">\n                                                    <span class=\"exhibit-title-text\">Harry Ship - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-117\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Harry Ship - Residence (1938-1940)\"\n                                     data-address=\"180 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Known as the \u201cKing of Montreal Gamblers,\u201d Harry Ship (1913\u20131998) operated one of Montreal\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\u2019s business ran from a series of apartments, called \u201cwhite houses,\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \u201cwhite houses\u201d also hosted cubicles, in which Ship\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.&lt;\/p&gt;    &lt;p&gt;However, Ship\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\u2019s gambling rackets. Plante\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s legacy in the Jewish community was immortalized in &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;\u2019s novel, &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt;. Richler\u2019s character, \u201cThe Boy Wonder,\u201d was based on Ship, who went by the same nickname.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Harry Ship - Residence (1938-1940)                                                                                    - 180 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Harry Ship - Residence (1942-1945)\"\n                                     data-address=\"5780 Darlington, Montreal\"\n                                     data-description=\"&lt;p&gt;Known as the \u201cKing of Montreal Gamblers,\u201d Harry Ship (1913\u20131998) operated one of Montreal\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\u2019s business ran from a series of apartments, called \u201cwhite houses,\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \u201cwhite houses\u201d also hosted cubicles, in which Ship\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.&lt;\/p&gt;    &lt;p&gt;However, Ship\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\u2019s gambling rackets. Plante\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s legacy in the Jewish community was immortalized in &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;\u2019s novel, &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt;. Richler\u2019s character, \u201cThe Boy Wonder,\u201d was based on Ship, who went by the same nickname.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Harry Ship - Residence (1942-1945)                                                                                    - 5780 Darlington, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Harry Ship - Residence (1946-1956)\"\n                                     data-address=\"324 C\u00f4te-Ste-Catherine, Montreal\"\n                                     data-description=\"&lt;p&gt;Known as the \u201cKing of Montreal Gamblers,\u201d Harry Ship (1913\u20131998) operated one of Montreal\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\u2019s business ran from a series of apartments, called \u201cwhite houses,\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \u201cwhite houses\u201d also hosted cubicles, in which Ship\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.&lt;\/p&gt;    &lt;p&gt;However, Ship\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\u2019s gambling rackets. Plante\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. &lt;\/p&gt;    &lt;p&gt;Ship\u2019s legacy in the Jewish community was immortalized in &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;\u2019s novel, &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt;. Richler\u2019s character, \u201cThe Boy Wonder,\u201d was based on Ship, who went by the same nickname.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Harry Ship - Residence (1946-1956)                                                                                    - 324 C\u00f4te-Ste-Catherine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Harry Ship - Tic-Toc Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/harry-ship-tic-toc-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Harry Ship - Tic-Toc Club (1938-1952)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hart Memorial Trophy - Cecil Hart\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hart-memorial-trophy-cecil-hart\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hart Memorial Trophy - Cecil Hart (1923-1939)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hart Memorial Trophy - Montreal Forum\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-120\">\n                                                    <span class=\"exhibit-title-text\">Hart Memorial Trophy - Montreal Forum<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-120\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hart Memorial Trophy - Montreal Forum (1926-1932)\"\n                                     data-address=\"2313 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\u2019 coach Cecil Hart. Cecil Hart\u2019s major achievement in coaching the Canadiens occurred during the 1929\u20131930 and 1930\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. &lt;\/p&gt;    &lt;p&gt;David and Cecil Hart were descendants of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/aaron-hart-residence\/&quot;&gt;Aaron Hart&lt;\/a&gt;, the most well known founder of Montreal and Canada\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hart-memorial-trophy-montreal-forum\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hart Memorial Trophy - Montreal Forum (1926-1932)                                                                                    - 2313 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hart Memorial Trophy - Montreal Forum (1936-1939)\"\n                                     data-address=\"2313 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\u2019 coach Cecil Hart. Cecil Hart\u2019s major achievement in coaching the Canadiens occurred during the 1929\u20131930 and 1930\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. &lt;\/p&gt;    &lt;p&gt;David and Cecil Hart were descendants of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/aaron-hart-residence\/&quot;&gt;Aaron Hart&lt;\/a&gt;, the most well known founder of Montreal and Canada\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hart-memorial-trophy-montreal-forum-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hart Memorial Trophy - Montreal Forum (1936-1939)                                                                                    - 2313 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hart Memorial Trophy - Mount Royal Arena\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hart-memorial-trophy-mount-royal-arena\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hart Memorial Trophy - Mount Royal Arena (1920-1926)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hashomer Hatzair Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-122\">\n                                                    <span class=\"exhibit-title-text\">Hashomer Hatzair Club<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-122\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club (1934-1936)\"\n                                     data-address=\"4283 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club (1934-1936)                                                                                    - 4283 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club (1934-1941)\"\n                                     data-address=\"4435 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club (1934-1941)                                                                                    - 4435 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hashomer Hatzair Club - Hashomer Hatzair Youth\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-hashomer-hatzair-youth\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hashomer Hatzair Club - Hashomer Hatzair Youth (1966-1985)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hashomer Hatzair Club - Hashomrim Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-hashomrim-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hashomer Hatzair Club - Hashomrim Club (1944-1945)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hashomer Hatzair Club - Ken Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-125\">\n                                                    <span class=\"exhibit-title-text\">Hashomer Hatzair Club - Ken Montreal<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-125\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club - Ken Montreal (1942)\"\n                                     data-address=\"130 Fairmount O., Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-ken-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club - Ken Montreal (1942)                                                                                    - 130 Fairmount O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club - Ken Montreal (1943)\"\n                                     data-address=\"5116 Parc, Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-ken-montreal-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club - Ken Montreal (1943)                                                                                    - 5116 Parc, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club - Ken Montreal (1946)\"\n                                     data-address=\"23 Fairmount O., Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-ken-montreal-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club - Ken Montreal (1946)                                                                                    - 23 Fairmount O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club - Ken Montreal (1946-1958)\"\n                                     data-address=\"5250 St-Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-ken-montreal-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club - Ken Montreal (1946-1958)                                                                                    - 5250 St-Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hashomer Hatzair Club - Ken Montreal (1960)\"\n                                     data-address=\"2680 Ekers, Montreal\"\n                                     data-description=\"&lt;p&gt;The height of Montreal\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\u2019s most Left-leaning and often its most popular Zionist youth group \u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make &lt;i&gt;aliyah&lt;\/i&gt; (immigration to Israel) and to work on kibbutzim.&lt;\/p&gt;    &lt;p&gt;Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.&lt;\/p&gt;      &lt;p&gt;European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal &lt;i&gt;ken&lt;\/i&gt; (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest &lt;i&gt;ken&lt;\/i&gt; in North America. At the &lt;i&gt;ken&lt;\/i&gt;, &lt;i&gt;shomrim&lt;\/i&gt; wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. &lt;i&gt;Shomrim&lt;\/i&gt; met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli &lt;i&gt;shlichim&lt;\/i&gt; (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.&lt;\/p&gt;    &lt;p&gt;Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp &lt;i&gt;Shomria&lt;\/i&gt;, opening in the 1950s. From the movement\u2019s onset, &lt;i&gt;hechalutz&lt;\/i&gt; (pioneering) or &lt;i&gt;hachshara&lt;\/i&gt; (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another &lt;i&gt;hachshara&lt;\/i&gt; farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another &lt;i&gt;hachshara&lt;\/i&gt; farm in Sainte-Julie-de-Verch\u00e8res, just east of Montreal.&lt;\/p&gt;    &lt;p&gt;As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal &lt;i&gt;shomrim&lt;\/i&gt; demonstrated audacity even within their movement. While their American &lt;i&gt;achim&lt;\/i&gt; (\u201cbrothers\u201d) debated the logistics of &lt;i&gt;aliyah&lt;\/i&gt;, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal &lt;i&gt;shomrim&lt;\/i&gt; made &lt;i&gt;aliyah&lt;\/i&gt;, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.&lt;\/p&gt;    &lt;p&gt;The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \u201cclosed\u201d to immigration, and concerns rose about Hashomer\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\u2019s Monument National Theatre. The subsequent founding of Montreal\u2019s \u201c&lt;i&gt;Kibbutz Aliyah Vav&lt;\/i&gt;\u201d (a special group that made a new push to prepare members for &lt;i&gt;aliyah&lt;\/i&gt;), helped reassert the movement\u2019s vitality.&lt;\/p&gt;     &lt;p&gt;But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer &lt;i&gt;ken&lt;\/i&gt; moved to Snowdon where it remained a popular centre. Montreal\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto &lt;i&gt;ken&lt;\/i&gt; the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \u201cliving on a kibbutz.\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing &lt;i&gt;Meretz&lt;\/i&gt; Party.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hashomer-hatzair-club-ken-montreal-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hashomer Hatzair Club - Ken Montreal (1960)                                                                                    - 2680 Ekers, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Eugene Goldberger\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-eugene-goldberger\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Eugene Goldberger (1946-1966)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Goodman (Bill) Aronson\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-goodman-bill-aronson\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Goodman (Bill) Aronson (1944-1959)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Joshua Dlin\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-joshua-dlin\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Joshua Dlin (1948-1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Joshua Rosenzweig\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-joshua-rosenzweig\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Joshua Rosenzweig (1947-1955)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Moses Master\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-moses-master\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Moses Master (1924-1957)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hazzan Shloimele\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hazzan-shloimele\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hazzan Shloimele (1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Prince Arthur Hall\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-consumers-league-and-kosher-bread-boycott-prince-arthur-hall\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Prince Arthur Hall (1924-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Richstone&#039;s Bakery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-consumers-league-and-kosher-bread-boycott-richstones-bakery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Richstone&#039;s Bakery (1924-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Workmen&#039;s Circle\/ Arbeiter Ring\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-consumers-league-and-kosher-bread-boycott-workmens-circle-arbeiter-ring\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hebrew Consumer&#039;s League (and Kosher Bread Boycott) - Workmen&#039;s Circle\/ Arbeiter Ring (1924-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Free Loan Association\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-135\">\n                                                    <span class=\"exhibit-title-text\">Hebrew Free Loan Association<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-135\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hebrew Free Loan Association (1911-1920)\"\n                                     data-address=\"84 Ontario O., Montreal \"\n                                     data-description=\"&lt;p&gt; The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \u201cgemilut hasadim\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.&lt;\/p&gt;    &lt;p&gt; Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \u201cuptown\u201d Jews of Montreal\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. &lt;\/p&gt;    &lt;p&gt; However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. &lt;\/p&gt;    &lt;p&gt; The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-loan-association\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hebrew Free Loan Association (1911-1920)                                                                                    - 84 Ontario O., Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hebrew Free Loan Association (1921-1960)\"\n                                     data-address=\"2003 St. Laurent Rm. 2 and 3, Montreal \"\n                                     data-description=\"&lt;p&gt; The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \u201cgemilut hasadim\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.&lt;\/p&gt;    &lt;p&gt; Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \u201cuptown\u201d Jews of Montreal\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. &lt;\/p&gt;    &lt;p&gt; However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. &lt;\/p&gt;    &lt;p&gt; The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-loan-association-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hebrew Free Loan Association (1921-1960)                                                                                    - 2003 St. Laurent Rm. 2 and 3, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hebrew Free Loan Association (1960-1993)\"\n                                     data-address=\"5775 Victoria, Montreal \"\n                                     data-description=\"&lt;p&gt; The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \u201cgemilut hasadim\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.&lt;\/p&gt;    &lt;p&gt; Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \u201cuptown\u201d Jews of Montreal\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. &lt;\/p&gt;    &lt;p&gt; However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. &lt;\/p&gt;    &lt;p&gt; The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-loan-association-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hebrew Free Loan Association (1960-1993)                                                                                    - 5775 Victoria, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hebrew Free Loan Association (1993)\"\n                                     data-address=\"6525 D\u00e9carie #202, Montreal \"\n                                     data-description=\"&lt;p&gt; The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \u201cgemilut hasadim\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.&lt;\/p&gt;    &lt;p&gt; Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \u201cuptown\u201d Jews of Montreal\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. &lt;\/p&gt;    &lt;p&gt; However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. &lt;\/p&gt;    &lt;p&gt; The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-loan-association-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hebrew Free Loan Association (1993)                                                                                    - 6525 D\u00e9carie #202, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-school-controversy-baron-de-hirsch-institute-free-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hebrew Free School Controversy - Baron de Hirsch Institute Free School (1892-1894)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hebrew-free-school-controversy-shearith-israel-synagogue-spanish-and-portuguese\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese) (1892-1894)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Henry Morgentaler - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/henry-morgentaler-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Henry Morgentaler - Residence (1951-1955)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman  - Chambly Realty Co. (Office)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-chambly-realty-co-office\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Hershman  - Chambly Realty Co. (Office) (1912-1915)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Herschman&#039;s Uptown Branch - Stationary and Tobacco\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-herschmans-uptown-branch-stationary-and-tobacco\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Hershman - Herschman&#039;s Uptown Branch - Stationary and Tobacco (1906)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Hershman&#039;s News Agency\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-141\">\n                                                    <span class=\"exhibit-title-text\">Hirsch Hershman - Hershman&#039;s News Agency<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-141\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Hershman&#039;s News Agency (1921-1931)\"\n                                     data-address=\"2003 St. Laurent, Room 6, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-hershmans-news-agency\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Hershman&#039;s News Agency (1921-1931)                                                                                    - 2003 St. Laurent, Room 6, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Hershman&#039;s News Agency (1932-1935)\"\n                                     data-address=\"20 St. Cuthbert, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-hershmans-news-agency-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Hershman&#039;s News Agency (1932-1935)                                                                                    - 20 St. Cuthbert, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Hershman&#039;s News Agency (1936-1939)\"\n                                     data-address=\"105 Rachel O., Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-hershmans-news-agency-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Hershman&#039;s News Agency (1936-1939)                                                                                    - 105 Rachel O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Library \/ Candy Store\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-library-candy-store\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Hershman - Library \/ Candy Store (1905)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Library \/ Cigar Store\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-library-cigar-store\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Hershman - Library \/ Cigar Store (1904)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Library \/ Tobacco Shop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-library-tobacco-shop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Hershman - Library \/ Tobacco Shop (1906-1911)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Hershman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-145\">\n                                                    <span class=\"exhibit-title-text\">Hirsch Hershman - Residence<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-145\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1902-1903)\"\n                                     data-address=\"Hermine and de la Gaucheti\u00e8re, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1902-1903)                                                                                    - Hermine and de la Gaucheti\u00e8re, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1914)\"\n                                     data-address=\"4210 St-Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1914)                                                                                    - 4210 St-Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1915-1921)\"\n                                     data-address=\"3504 du Parc, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1915-1921)                                                                                    - 3504 du Parc, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1925)\"\n                                     data-address=\"397 St-Joseph O., Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1925)                                                                                    - 397 St-Joseph O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1926-1928)\"\n                                     data-address=\"197 Villeneuve O., Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1926-1928)                                                                                    - 197 Villeneuve O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1929-1939)\"\n                                     data-address=\"257 Villeneuve O., Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1929-1939)                                                                                    - 257 Villeneuve O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Hershman - Residence (1940-1957)\"\n                                     data-address=\"249 Villeneuve O., Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.&lt;\/p&gt;    &lt;p&gt;Hershman\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/&quot;&gt;Jewish Public Library&lt;\/a&gt;. His publishing career began in 1905 with three issues of &lt;i&gt;Der Telegraf&lt;\/i&gt; (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/&quot;&gt;Workmen\u2019s Circle&lt;\/a&gt;, the radical Yiddish cultural organization and mutual aid society.&lt;\/p&gt;    &lt;p&gt;Hershman played a major role in the 1920 War Orphans\u2019 Relief Project. Spearheaded by Ottawa\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \u201cone-man follow-up committee,\u201d corresponding with many of the orphans \u2013 who were all placed in Jewish homes \u2013 until his death in 1957.&lt;\/p&gt;    &lt;p&gt;Hershman was involved in some of the most important projects of his era. He helped create the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\u2019 strike. &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-hershman-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Hershman - Residence (1940-1957)                                                                                    - 249 Villeneuve O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-146\">\n                                                    <span class=\"exhibit-title-text\">Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-146\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1907-1911)\"\n                                     data-address=\"1598 St. Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Hirsch Wolofsky, the founder and long-time managing editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.&lt;p&gt;  &lt;p&gt;Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\u2019s first daily Yiddish newspaper, the &lt;i&gt;Keneder Adler&lt;\/i&gt; (\u201cCanadian Eagle\u201d). The &lt;i&gt;Adler&lt;\/i&gt; served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The &lt;i&gt;Adler&lt;\/i&gt; specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the &lt;i&gt;Keneder Adler&lt;\/i&gt; was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. &lt;\/p&gt;  &lt;p&gt;&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; called Hirsch Wolofsky \u201cboth a recorder and maker of Canadian history.\u201d Indeed, in addition to his responsibilities at the &lt;i&gt;Adler&lt;\/i&gt;, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/&quot;&gt;Va\u2019ad Ha\u2019Ir&lt;\/a&gt; (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\u2019s Torah portion, publishing it in the &lt;i&gt;Adler&lt;\/i&gt; in 1928\u20131929 in a column called &lt;i&gt;Eybiken kvall&lt;\/i&gt; (\u201cFrom the Eternal Source\u201d). &lt;\/p&gt;  &lt;p&gt;Wolofsky published three books, including &lt;i&gt;Mayn lebns rayze&lt;\/i&gt; (1946), which the poet A. M. Klein translated into English as &lt;i&gt;Journey of My Life&lt;\/i&gt;. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the &lt;i&gt;Adler&lt;\/i&gt;.   &lt;p&gt;After Wolofksy\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\u2013Yiddish publication, the &lt;i&gt;Adler&lt;\/i&gt; finally folded in 1977.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1907-1911)                                                                                    - 1598 St. Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1912-1919)\"\n                                     data-address=\"1604 St. Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Hirsch Wolofsky, the founder and long-time managing editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.&lt;p&gt;  &lt;p&gt;Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\u2019s first daily Yiddish newspaper, the &lt;i&gt;Keneder Adler&lt;\/i&gt; (\u201cCanadian Eagle\u201d). The &lt;i&gt;Adler&lt;\/i&gt; served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The &lt;i&gt;Adler&lt;\/i&gt; specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the &lt;i&gt;Keneder Adler&lt;\/i&gt; was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. &lt;\/p&gt;  &lt;p&gt;&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; called Hirsch Wolofsky \u201cboth a recorder and maker of Canadian history.\u201d Indeed, in addition to his responsibilities at the &lt;i&gt;Adler&lt;\/i&gt;, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/&quot;&gt;Va\u2019ad Ha\u2019Ir&lt;\/a&gt; (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\u2019s Torah portion, publishing it in the &lt;i&gt;Adler&lt;\/i&gt; in 1928\u20131929 in a column called &lt;i&gt;Eybiken kvall&lt;\/i&gt; (\u201cFrom the Eternal Source\u201d). &lt;\/p&gt;  &lt;p&gt;Wolofsky published three books, including &lt;i&gt;Mayn lebns rayze&lt;\/i&gt; (1946), which the poet A. M. Klein translated into English as &lt;i&gt;Journey of My Life&lt;\/i&gt;. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the &lt;i&gt;Adler&lt;\/i&gt;.   &lt;p&gt;After Wolofksy\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\u2013Yiddish publication, the &lt;i&gt;Adler&lt;\/i&gt; finally folded in 1977.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1912-1919)                                                                                    - 1604 St. Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1920-1923)\"\n                                     data-address=\"10 Rue Ontario Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;Hirsch Wolofsky, the founder and long-time managing editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.&lt;p&gt;  &lt;p&gt;Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\u2019s first daily Yiddish newspaper, the &lt;i&gt;Keneder Adler&lt;\/i&gt; (\u201cCanadian Eagle\u201d). The &lt;i&gt;Adler&lt;\/i&gt; served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The &lt;i&gt;Adler&lt;\/i&gt; specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the &lt;i&gt;Keneder Adler&lt;\/i&gt; was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. &lt;\/p&gt;  &lt;p&gt;&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; called Hirsch Wolofsky \u201cboth a recorder and maker of Canadian history.\u201d Indeed, in addition to his responsibilities at the &lt;i&gt;Adler&lt;\/i&gt;, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/&quot;&gt;Va\u2019ad Ha\u2019Ir&lt;\/a&gt; (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\u2019s Torah portion, publishing it in the &lt;i&gt;Adler&lt;\/i&gt; in 1928\u20131929 in a column called &lt;i&gt;Eybiken kvall&lt;\/i&gt; (\u201cFrom the Eternal Source\u201d). &lt;\/p&gt;  &lt;p&gt;Wolofsky published three books, including &lt;i&gt;Mayn lebns rayze&lt;\/i&gt; (1946), which the poet A. M. Klein translated into English as &lt;i&gt;Journey of My Life&lt;\/i&gt;. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the &lt;i&gt;Adler&lt;\/i&gt;.   &lt;p&gt;After Wolofksy\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\u2013Yiddish publication, the &lt;i&gt;Adler&lt;\/i&gt; finally folded in 1977.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1920-1923)                                                                                    - 10 Rue Ontario Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle (1924-1969)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-148\">\n                                                    <span class=\"exhibit-title-text\">Hirsch Wolofsky and the Keneder Adler - Jewish Eagle<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-148\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1970-1972)\"\n                                     data-address=\"4398 St. Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Hirsch Wolofsky, the founder and long-time managing editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.&lt;p&gt;  &lt;p&gt;Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\u2019s first daily Yiddish newspaper, the &lt;i&gt;Keneder Adler&lt;\/i&gt; (\u201cCanadian Eagle\u201d). The &lt;i&gt;Adler&lt;\/i&gt; served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The &lt;i&gt;Adler&lt;\/i&gt; specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the &lt;i&gt;Keneder Adler&lt;\/i&gt; was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. &lt;\/p&gt;  &lt;p&gt;&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; called Hirsch Wolofsky \u201cboth a recorder and maker of Canadian history.\u201d Indeed, in addition to his responsibilities at the &lt;i&gt;Adler&lt;\/i&gt;, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/&quot;&gt;Va\u2019ad Ha\u2019Ir&lt;\/a&gt; (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\u2019s Torah portion, publishing it in the &lt;i&gt;Adler&lt;\/i&gt; in 1928\u20131929 in a column called &lt;i&gt;Eybiken kvall&lt;\/i&gt; (\u201cFrom the Eternal Source\u201d). &lt;\/p&gt;  &lt;p&gt;Wolofsky published three books, including &lt;i&gt;Mayn lebns rayze&lt;\/i&gt; (1946), which the poet A. M. Klein translated into English as &lt;i&gt;Journey of My Life&lt;\/i&gt;. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the &lt;i&gt;Adler&lt;\/i&gt;.   &lt;p&gt;After Wolofksy\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\u2013Yiddish publication, the &lt;i&gt;Adler&lt;\/i&gt; finally folded in 1977.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-eagle\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1970-1972)                                                                                    - 4398 St. Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1973-1977)\"\n                                     data-address=\"4180 Ave. de la Courtrai, Montreal\"\n                                     data-description=\"&lt;p&gt;Hirsch Wolofsky, the founder and long-time managing editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.&lt;p&gt;  &lt;p&gt;Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\u2019s first daily Yiddish newspaper, the &lt;i&gt;Keneder Adler&lt;\/i&gt; (\u201cCanadian Eagle\u201d). The &lt;i&gt;Adler&lt;\/i&gt; served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The &lt;i&gt;Adler&lt;\/i&gt; specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the &lt;i&gt;Keneder Adler&lt;\/i&gt; was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. &lt;\/p&gt;  &lt;p&gt;&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence\/&quot;&gt;Samuel Bronfman&lt;\/a&gt; called Hirsch Wolofsky \u201cboth a recorder and maker of Canadian history.\u201d Indeed, in addition to his responsibilities at the &lt;i&gt;Adler&lt;\/i&gt;, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/&quot;&gt;Va\u2019ad Ha\u2019Ir&lt;\/a&gt; (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\u2019s Torah portion, publishing it in the &lt;i&gt;Adler&lt;\/i&gt; in 1928\u20131929 in a column called &lt;i&gt;Eybiken kvall&lt;\/i&gt; (\u201cFrom the Eternal Source\u201d). &lt;\/p&gt;  &lt;p&gt;Wolofsky published three books, including &lt;i&gt;Mayn lebns rayze&lt;\/i&gt; (1946), which the poet A. M. Klein translated into English as &lt;i&gt;Journey of My Life&lt;\/i&gt;. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the &lt;i&gt;Adler&lt;\/i&gt;.   &lt;p&gt;After Wolofksy\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\u2013Yiddish publication, the &lt;i&gt;Adler&lt;\/i&gt; finally folded in 1977.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-eagle-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1973-1977)                                                                                    - 4180 Ave. de la Courtrai, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Hyman Leibovitch - Midway Photo Play\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/hyman-leibovitch-midway-photo-play\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Hyman Leibovitch - Midway Photo Play (1914)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ida Maze - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-150\">\n                                                    <span class=\"exhibit-title-text\">Ida Maze - Residence<\/span>\n                            <span class=\"exhibit-count\">(11)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-150\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1924)\"\n                                     data-address=\" 2314 Jeanne Mance\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1924)                                                                                    -  2314 Jeanne Mance                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1915)\"\n                                     data-address=\"120b Coloniale\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1915)                                                                                    - 120b Coloniale                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1916-1920)\"\n                                     data-address=\"2038 St. Dominique\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1916-1920)                                                                                    - 2038 St. Dominique                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1958-1961)\"\n                                     data-address=\"5739 Darlington Ave. \"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-11\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1958-1961)                                                                                    - 5739 Darlington Ave.                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1934-1957)\"\n                                     data-address=\"4479b de l&#039;Esplanade, Apt. 6\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her Avenue de l\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-10\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1934-1957)                                                                                    - 4479b de l&#039;Esplanade, Apt. 6                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1927-1928)\"\n                                     data-address=\"206 St. Viateur O.\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1927-1928)                                                                                    - 206 St. Viateur O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1922-1923)\"\n                                     data-address=\"108 Fairmount W.\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1922-1923)                                                                                    - 108 Fairmount W.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1925)\"\n                                     data-address=\"5460 Park Ave.\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her Avenue de l\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1925)                                                                                    - 5460 Park Ave.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1926)\"\n                                     data-address=\"2314 Jeanne-Mance Apt. 2\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1926)                                                                                    - 2314 Jeanne-Mance Apt. 2                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1930)\"\n                                     data-address=\"6157 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence-9\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1930)                                                                                    - 6157 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Ida Maze - Residence (1914)\"\n                                     data-address=\"2040 St. Dominique\"\n                                     data-description=\"&lt;p&gt;Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/j-i-segal-residence-2\/&quot;&gt; J. I. Segal&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/melech-ravitch-residence-2\/&quot;&gt;Melech Ravitch&lt;\/a&gt;, and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rokhl-korn-residence\/&quot;&gt;Rokhl Korn&lt;\/a&gt;. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\u2019s Yiddish literary journals such as &lt;i&gt;Heftn&lt;\/i&gt;  and organizing events at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-mayerovitch-architect-of-jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt; just down the block from her &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ida-maze-residence-10\/&quot;&gt;Avenue de l\u2019Esplanade home&lt;\/a&gt;, where she and her husband, Alexander Massey, hosted one of the Jewish community\u2019s more prominent literary salons.&lt;\/p&gt; &lt;p&gt;Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\u2014as well as painters and other Jewish cultural figures\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\u201d The writers often stretched their legs afterward across the street in Fletcher\u2019s Field (today\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.&lt;\/p&gt;&lt;p&gt;The literary scholar Irving Massey, Ida Maze\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\u201d&lt;\/p&gt;&lt;p&gt;Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \u201cMother of Montreal Yiddish Poets.\u201d She also published four volumes of her own poetry, including her first volume, &lt;i&gt;A mame&lt;\/i&gt; (\u201cA Mother\u201d) in 1931 and an autobiography, &lt;i&gt;Dinah&lt;\/i&gt; (1937), which described her early life in Belarus. Maze died in Montreal in 1963.&lt;\/p&gt;&lt;p&gt;Compiled by Ricky Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ida-maze-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Ida Maze - Residence (1914)                                                                                    - 2040 St. Dominique                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Irving Layton - First Statement Press\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-151\">\n                                                    <span class=\"exhibit-title-text\">Irving Layton - First Statement Press<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-151\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - First Statement Press (1942-1943)\"\n                                     data-address=\"1488 Crescent\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-first-statement-press\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - First Statement Press (1942-1943)                                                                                    - 1488 Crescent                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - First Statement Press (1944-1946)\"\n                                     data-address=\"627-635 Rue St. Paul Ouest, #4\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-first-statement-press-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - First Statement Press (1944-1946)                                                                                    - 627-635 Rue St. Paul Ouest, #4                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - First Statement Press (1943-1944)\"\n                                     data-address=\"2067 Stanley\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-first-statement-press-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - First Statement Press (1943-1944)                                                                                    - 2067 Stanley                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Irving Layton - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-152\">\n                                                    <span class=\"exhibit-title-text\">Irving Layton - Residence<\/span>\n                            <span class=\"exhibit-count\">(11)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-152\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1913-1924)\"\n                                     data-address=\"245 de Maisonneuve E., Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1913-1924)                                                                                    - 245 de Maisonneuve E., Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1925-1929)\"\n                                     data-address=\"4158 Hotel de Ville, Montreal\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1925-1929)                                                                                    - 4158 Hotel de Ville, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1930-1936)\"\n                                     data-address=\"4136 D\u00e9carie Apt. 7, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1930-1936)                                                                                    - 4136 D\u00e9carie Apt. 7, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1941)\"\n                                     data-address=\"4160 H\u00f4tel de Ville, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1941)                                                                                    - 4160 H\u00f4tel de Ville, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1943-1946)\"\n                                     data-address=\"1190 University, Apt. 4, Montreal\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1943-1946)                                                                                    - 1190 University, Apt. 4, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1948-1949)\"\n                                     data-address=\"5391 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1948-1949)                                                                                    - 5391 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1950-1958)\"\n                                     data-address=\"8035 Kildare, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1950-1958)                                                                                    - 8035 Kildare, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1958-1960)\"\n                                     data-address=\"3360 Ridgewood, Apt. 2, Montreal\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1958-1960)                                                                                    - 3360 Ridgewood, Apt. 2, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1960-1968)\"\n                                     data-address=\"5731 Somerled, Apt. 6, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-9\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1960-1968)                                                                                    - 5731 Somerled, Apt. 6, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1966-1967)\"\n                                     data-address=\"4530 Girouard, Apt. 16A, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-10\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1966-1967)                                                                                    - 4530 Girouard, Apt. 16A, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Irving Layton - Residence (1984-2000)\"\n                                     data-address=\"6879 Monkland, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.&lt;\/p&gt;    &lt;p&gt;In 1926, Layton entered &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt;Baron Byng High School,&lt;\/a&gt; where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.&lt;\/p&gt;    &lt;p&gt;After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created &lt;i&gt;First Statement&lt;\/i&gt;, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.&lt;\/p&gt;    &lt;p&gt;After World War II, Layton earned a master\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of &lt;i&gt;A Red Carpet in the Sun&lt;\/i&gt; and in 1974 of &lt;i&gt;The Pole-Vaulter&lt;\/i&gt;, the latter of which revealed the poet\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/irving-layton-residence-11\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Irving Layton - Residence (1984-2000)                                                                                    - 6879 Monkland, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Isadore Schlafman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-153\">\n                                                    <span class=\"exhibit-title-text\">Isadore Schlafman - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-153\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Isadore Schlafman - Residence (1926)\"\n                                     data-address=\"3994 St-Dominique, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt; &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt; &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt; &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.&lt;\/p&gt; &lt;p&gt; St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.&lt;\/p&gt; &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/isadore-schlafman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Isadore Schlafman - Residence (1926)                                                                                    - 3994 St-Dominique, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Isadore Schlafman - Residence (1927-1931)\"\n                                     data-address=\"4017 St-Dominique, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt; &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt; &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt; &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.&lt;\/p&gt; &lt;p&gt; St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.&lt;\/p&gt; &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/isadore-schlafman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Isadore Schlafman - Residence (1927-1931)                                                                                    - 4017 St-Dominique, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Israel Rabinovitch - Chief Editor of the Keneder Adler\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/israel-rabinovitch-chief-editor-of-the-keneder-adler\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Israel Rabinovitch - Chief Editor of the Keneder Adler (1924-1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"J.I. Segal - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-155\">\n                                                    <span class=\"exhibit-title-text\">J.I. Segal - Residence<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-155\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1930-1954)\"\n                                     data-address=\"4540 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1930-1954)                                                                                    - 4540 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1917-1918)\"\n                                     data-address=\"123 Beaumont, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1917-1918)                                                                                    - 123 Beaumont, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1919-1921)\"\n                                     data-address=\"4337 Coloniale, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1919-1921)                                                                                    - 4337 Coloniale, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1921)\"\n                                     data-address=\"3793 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1921)                                                                                    - 3793 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1926)\"\n                                     data-address=\"4231 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1926)                                                                                    - 4231 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1928-1929)\"\n                                     data-address=\"40 Mozart O., Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1928-1929)                                                                                    - 40 Mozart O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"J.I. Segal - Residence (1921-1922)\"\n                                     data-address=\"4133 de l&#039;H\u020ftel-de-Ville, Montreal\"\n                                     data-description=\"&lt;p&gt; J. I. Segal (1896\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.&lt;\/p&gt;  &lt;p&gt;Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\u2019s Yiddish daily, the  &lt;i&gt;Keneder Adler &lt;\/i&gt;. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/&quot;&gt;Folkshule&lt;\/a&gt;, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. &lt;\/p&gt;  &lt;p&gt; Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, &lt;i&gt;Fun mayn velt &lt;\/i&gt; (&lt;i&gt;From My World&lt;\/i&gt;; 1918), &lt;i&gt;Mayn shtub un mayn velt &lt;\/i&gt; (&lt;i&gt;My Home and My World&lt;\/i&gt;; 1923), and &lt;i&gt;Dos hoyz fun di poshete &lt;\/i&gt;(&lt;i&gt;The House of the Simple People&lt;\/i&gt;; 1940). Segal\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. &lt;\/p&gt;  &lt;p&gt; J. I. Segal died of a heart attack on March 7, 1954. &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library-2\/&quot;&gt;The Jewish Public Library&lt;\/a&gt; honours the poet\u2019s memory by awarding the biennial J. I. Segal Prize \u201cto encourage and reward creative works on Jewish themes.\u201d Segal\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \u201cHis life was sanctified to song.\u201d &lt;\/p&gt;    &lt;p&gt; Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/j-i-segal-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        J.I. Segal - Residence (1921-1922)                                                                                    - 4133 de l&#039;H\u020ftel-de-Ville, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jack Seligman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-156\">\n                                                    <span class=\"exhibit-title-text\">Jack Seligman - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-156\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jack Seligman - Residence (1949-1956)\"\n                                     data-address=\"3955 Saint-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt; &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt; &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt; &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.&lt;\/p&gt; &lt;p&gt; St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.&lt;\/p&gt; &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jack-seligman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jack Seligman - Residence (1949-1956)                                                                                    - 3955 Saint-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jack Seligman - Residence (1946-1947)\"\n                                     data-address=\"3955 Saint-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt; &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt; &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt; &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.&lt;\/p&gt; &lt;p&gt; St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.&lt;\/p&gt; &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jack-seligman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jack Seligman - Residence (1946-1947)                                                                                    - 3955 Saint-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jack Seligman - Residence (1949-1951)\"\n                                     data-address=\"3951 Saint-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \u201cbeygels\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.&lt;\/p&gt; &lt;p&gt;There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \u2013 tying a dozen by a string. No early records of Seligman\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.&lt;\/p&gt; &lt;p&gt;Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.&lt;\/p&gt; &lt;p&gt;In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \u201cFairmount Bagel\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\u2019s Italian, Morena has earned the nickname \u201cYosef\u201d due to his impressive grasp of the Yiddish language. Today\u2019s \u201cOriginal Fairmount Bagel Bakery,\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.&lt;\/p&gt; &lt;p&gt; St. Viateur\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \u201cget in line like everyone else,\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.&lt;\/p&gt; &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jack-seligman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jack Seligman - Residence (1949-1951)                                                                                    - 3951 Saint-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-157\">\n                                                    <span class=\"exhibit-title-text\">Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-157\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF) (1969-1973)\"\n                                     data-address=\"770 Lucerne\"\n                                     data-description=\"&lt;p&gt;Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \u00c9cole Ma\u00efmonide, Canada\u2019s first Jewish school with French-language instruction. &lt;\/p&gt;    &lt;p&gt;Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.&lt;\/p&gt;    &lt;p&gt;The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. &lt;\/p&gt;    &lt;p&gt;Because Quebec\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\u00e9pharade francophone\u2019s education committee. In 1968, along with Ha\u00efm Hazan and Judah Castiel (who would become \u00c9cole Ma\u00efmonide\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \u00e9coles catholiques de Montreal. After several consultations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ecole-maimonide-2\/&quot;&gt;\u00c9cole Ma\u00efmonide&lt;\/a&gt; was successfully established. Montreal\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\u20131974 as president of the Association S\u00e9pharade francophone, a precursor to today\u2019s Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec (CSUQ). &lt;\/p&gt;    &lt;p&gt;To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\u00e9 des relations ashk\u00e9nazes-s\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\u00e9 s\u00e9pharade du Qu\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.&lt;\/p&gt;    &lt;p&gt;Jean-Claude Lasry is currently a professor of psychology at the Universit\u00e9 de Montr\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jean-claude-lasry-association-sepharade-francophone-asf\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF) (1969-1973)                                                                                    - 770 Lucerne                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF) (1974)\"\n                                     data-address=\"4735 C\u00f4te-Sainte-Catherine\"\n                                     data-description=\"&lt;p&gt;Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \u00c9cole Ma\u00efmonide, Canada\u2019s first Jewish school with French-language instruction. &lt;\/p&gt;    &lt;p&gt;Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.&lt;\/p&gt;    &lt;p&gt;The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. &lt;\/p&gt;    &lt;p&gt;Because Quebec\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\u00e9pharade francophone\u2019s education committee. In 1968, along with Ha\u00efm Hazan and Judah Castiel (who would become \u00c9cole Ma\u00efmonide\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \u00e9coles catholiques de Montreal. After several consultations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ecole-maimonide-2\/&quot;&gt;\u00c9cole Ma\u00efmonide&lt;\/a&gt; was successfully established. Montreal\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\u20131974 as president of the Association S\u00e9pharade francophone, a precursor to today\u2019s Communaut\u00e9 s\u00e9pharade unifi\u00e9e du Qu\u00e9bec (CSUQ). &lt;\/p&gt;    &lt;p&gt;To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\u00e9 des relations ashk\u00e9nazes-s\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\u00e9 s\u00e9pharade du Qu\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.&lt;\/p&gt;    &lt;p&gt;Jean-Claude Lasry is currently a professor of psychology at the Universit\u00e9 de Montr\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jean-claude-lasry-association-sepharade-francophone-asf-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jean-Claude Lasry - Association s\u00e9pharade francophone (ASF) (1974)                                                                                    - 4735 C\u00f4te-Sainte-Catherine                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jean-Claude Lasry - Department of Psychology\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jean-claude-lasry-department-of-psychology\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jean-Claude Lasry - Department of Psychology (1969-1972)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jean-Claude Lasry - \u00c9cole Ma\u00efmonide\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jean-claude-lasry-ecole-maimonide\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jean-Claude Lasry - \u00c9cole Ma\u00efmonide (1969-1972)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jennie Zelda Litvack - L. Holstein  &amp; Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jennie-zelda-litvack-l-holstein-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jennie Zelda Litvack - L. Holstein  &amp; Company (1925-1926)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Family Services - Social Service Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-family-services-social-service-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish Family Services - Social Service Centre (1974-1993)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish General Hospital\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-general-hospital\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish General Hospital (1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish General Hospital \u2013 School of Nursing and Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-general-hospital-school-of-nursing-and-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish General Hospital \u2013 School of Nursing and Residence (1951-1972)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Immigrant Aid Society\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-164\">\n                                                    <span class=\"exhibit-title-text\">Jewish Immigrant Aid Society<\/span>\n                            <span class=\"exhibit-count\">(8)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-164\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1922-1927)\"\n                                     data-address=\"1471 Notre Dame O., Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1922-1927)                                                                                    - 1471 Notre Dame O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1924)\"\n                                     data-address=\"NE Corner of St. Laurent and Sherbrooke, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1924)                                                                                    - NE Corner of St. Laurent and Sherbrooke, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1928-1930)\"\n                                     data-address=\"4158 St.Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1928-1930)                                                                                    - 4158 St.Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1931-1941)\"\n                                     data-address=\"4226 St.Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1931-1941)                                                                                    - 4226 St.Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1942-1944)\"\n                                     data-address=\"4806 Ave. du Parc, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1942-1944)                                                                                    - 4806 Ave. du Parc, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1971-2008)\"\n                                     data-address=\"5151 Cote-Ste-Catherine, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1971-2008)                                                                                    - 5151 Cote-Ste-Catherine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1966-1971)\"\n                                     data-address=\"5780 Decelles , Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1966-1971)                                                                                    - 5780 Decelles , Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Immigrant Aid Society (1945-1965)\"\n                                     data-address=\"4221 de l\u2019Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.&lt;\/p&gt;    &lt;p&gt;In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\u2019\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.&lt;\/p&gt;    &lt;p&gt;JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\u2019s incarnation of JIAS prides itself on providing services that are \u201csensitive to the cultural and language needs of [Montreal\u2019s Jewish] community.\u201d &lt;\/p&gt;    &lt;p&gt;Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\u00f4te-des-Neiges and the West Island.&lt;\/p&gt;    &lt;p&gt;Visit &lt;a href=&quot;http:\/\/www.ometz150.ca\/&quot;&gt;Ometz150.ca&lt;\/a&gt; to learn more! &lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Immigrant Aid Society (1945-1965)                                                                                    - 4221 de l\u2019Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Immigrant Aid Society - Ometz\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-immigrant-aid-society-ometz\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish Immigrant Aid Society - Ometz (2008)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Legion and David Ben-Gurion\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-legion-and-david-ben-gurion\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish Legion and David Ben-Gurion (1915-1918)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish People&#039;s School (Yidishe Folks Shule )\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish People&#039;s School (Yidishe Folks Shule ) (1926-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish People&#039;s School (Yidishe Folks Shule)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-168\">\n                                                    <span class=\"exhibit-title-text\">Jewish People&#039;s School (Yidishe Folks Shule)<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-168\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish People&#039;s School (Yidishe Folks Shule) (1917-1918)\"\n                                     data-address=\"87 Ontario O., Montreal\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish People&#039;s School (Yidishe Folks Shule) (1917-1918)                                                                                    - 87 Ontario O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish People&#039;s School (Yidishe Folks Shule) (1918-1920)\"\n                                     data-address=\"3614 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish People&#039;s School (Yidishe Folks Shule) (1918-1920)                                                                                    - 3614 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish People&#039;s School (Yidishe Folks Shule) (1920-1952)\"\n                                     data-address=\"3885 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish People&#039;s School (Yidishe Folks Shule) (1920-1952)                                                                                    - 3885 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish People&#039;s School (Yidishe Folks Shule) (1941-1963)\"\n                                     data-address=\"5210 Waverly\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish People&#039;s School (Yidishe Folks Shule) (1941-1963)                                                                                    - 5210 Waverly                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish People&#039;s School (Yidishe Folks Shule) (1956-1971)\"\n                                     data-address=\"5170 Van Horne, Montreal\"\n                                     data-description=\"&lt;p&gt;The Yidishe Folks Shule (Jewish People\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established &quot;uptowner&quot; Jews who favored cultural assimilation, and immigrant &quot;downtowners&quot; desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.&lt;\/p&gt;     &lt;p&gt;A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\u2019s School (JPS or Folks Shule). Known as &quot;Hebraists,&quot; they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.&lt;\/p&gt;    &lt;p&gt;While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\u2019s educational, cultural, social, and even spiritual needs.&lt;\/p&gt;    &lt;p&gt;In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \u2013 the first in Montreal since the synagogue schools of the 1880s\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\u2019s School inspired other institutions to modernize their methods of instruction.&lt;\/p&gt;     &lt;p&gt;The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-peoples-school-yidishe-folks-shule-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish People&#039;s School (Yidishe Folks Shule) (1956-1971)                                                                                    - 5170 Van Horne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Public Library\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-169\">\n                                                    <span class=\"exhibit-title-text\">Jewish Public Library<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-169\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library (1953-1967)\"\n                                     data-address=\"4499 de l&#039;Esplanade, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library (1953-1967)                                                                                    - 4499 de l&#039;Esplanade, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library (1973)\"\n                                     data-address=\"5151 Cote-Ste-Catherine, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library (1973)                                                                                    - 5151 Cote-Ste-Catherine, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library (1967-1973)\"\n                                     data-address=\"5253 Decarie, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library (1967-1973)                                                                                    - 5253 Decarie, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Public Library and Folks-Universitat\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-and-folks-universitat\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish Public Library and Folks-Universitat (1951-1952)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Public Library \u2013 Hirsch Hershman Reading Room\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-171\">\n                                                    <span class=\"exhibit-title-text\">Jewish Public Library \u2013 Hirsch Hershman Reading Room<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-171\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Hirsch Hershman Reading Room (1905-1911)\"\n                                     data-address=\"1426-1428 Boulevard St. Laurent, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-hirsch-hershman-reading-room\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Hirsch Hershman Reading Room (1905-1911)                                                                                    - 1426-1428 Boulevard St. Laurent, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Hirsch Hershman Reading Room (1903-1905)\"\n                                     data-address=\"1604 Boulevard St. Laurent, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-hirsch-hershman-reading-room-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Hirsch Hershman Reading Room (1903-1905)                                                                                    - 1604 Boulevard St. Laurent, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-172\">\n                                                    <span class=\"exhibit-title-text\">Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-172\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1912-1913)\"\n                                     data-address=\"1422-1424 Boulevard St. Laurent, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1912-1913)                                                                                    - 1422-1424 Boulevard St. Laurent, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1914-1917)\"\n                                     data-address=\"3545 St-Urbain, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1914-1917)                                                                                    - 3545 St-Urbain, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1917-1921)\"\n                                     data-address=\"3875 St-Urbain, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1917-1921)                                                                                    - 3875 St-Urbain, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1921-1929)\"\n                                     data-address=\"4115 St-Urbain, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1921-1929)                                                                                    - 4115 St-Urbain, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1930-1951)\"\n                                     data-address=\"4099 de l&#039;Esplanade, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\u2019s Jewish community.&lt;\/p&gt;    &lt;p&gt;The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established &quot;uptowner\u201d Jews and &quot;downtowner\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking &quot;downtowners,\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.&lt;\/p&gt;     &lt;p&gt;A number of small politically oriented libraries existed prior to the JPL\u2019s development. Among them, Harry Hershman\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.&lt;\/p&gt;    &lt;p&gt;Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\u2019s Library and People\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.&lt;\/p&gt;    &lt;p&gt;Yiddish language and culture remained central to the Library\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a &quot;folks atmosphere\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.&lt;\/p&gt;    &lt;p&gt;The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\u2019s history.&lt;\/p&gt;          &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jewish Public Library \u2013 Yidishe Folks Bibliotek and Folks-Universitat (1930-1951)                                                                                    - 4099 de l&#039;Esplanade, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish School Question - Protestant School Board\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-school-question-protestant-school-board\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish School Question - Protestant School Board (1920-1930)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jewish Vocational Services \u2013 Sheltered Workshop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jewish-vocational-services-sheltered-workshop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jewish Vocational Services \u2013 Sheltered Workshop (1950-1957)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joe Schlossberg and the Amalgamated Clothing Workers of America\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joe Schlossberg and the Amalgamated Clothing Workers of America (1915-1917)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joe-schlossberg-and-the-amalgamated-strikes-fashion-craft-mfrs-ltd-factory\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory (1916)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joe-schlossberg-and-the-amalgamated-strikes-freeman-company-factory\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory (1917)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joe-schlossberg-and-the-amalgamated-strikes-john-w-peck-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company (1916)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joe-schlossberg-and-the-amalgamated-strikes-semi-ready-ltd-factory\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory (1916-1917)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Henry Joseph - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-henry-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Henry Joseph - Residence (1820-1832)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Jacob Henry Joseph  - Dorchester House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-jacob-henry-joseph-dorchester-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Jacob Henry Joseph  - Dorchester House (1859-1881)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Jacob Henry Joseph - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-jacob-henry-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Jacob Henry Joseph - Residence (1829-1858)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-jesse-joseph-montreal-street-railway-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Jesse Joseph  - Montreal Street Railway Company (1884-1892)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Jesse Joseph - Dilcoosha\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-jesse-joseph-dilcoosha\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Jesse Joseph - Dilcoosha (1865-1904)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Jesse Joseph - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-jesse-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Jesse Joseph - Residence (1829-1865)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Family - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-family-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Family - Residence (1820-1832)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Schubert - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-187\">\n                                                    <span class=\"exhibit-title-text\">Joseph Schubert - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-187\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Joseph Schubert - Residence (1912-1914)\"\n                                     data-address=\"1610 Sanguinet, Montreal\"\n                                     data-description=\"&lt;p&gt;Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\u2019s &quot;downtowner&quot; immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.&lt;\/p&gt;     &lt;p&gt;A defender of workers&#039; rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen&#039;s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\u2019 Association of Montreal, pitted &quot;uptowner&quot; Jewish factory owners against &quot;downtowner&quot; Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.&lt;\/p&gt;    &lt;p&gt;Elected to Montreal\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\u2019 efforts.&lt;\/p&gt;     &lt;p&gt;A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.&lt;\/p&gt;     &lt;p&gt;As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.&lt;\/p&gt;     &lt;p&gt;Schubert\u2019s advice was sought during the 1920s &quot;Jewish School Question.&quot; He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \u201cCommittee of Nine.\u201d Schubert voted for a separate Jewish school system.  &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Joseph Schubert - Residence (1912-1914)                                                                                    - 1610 Sanguinet, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Joseph Schubert - Residence (1918-1928)\"\n                                     data-address=\"3772 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\u2019s \u201cdowntowner\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.&lt;\/p&gt;     &lt;p&gt;A defender of workers\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\u2019 Association of Montreal, pitted \u201cuptowner\u201d Jewish factory owners against \u201cdowntowner\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.&lt;\/p&gt;    &lt;p&gt;Elected to Montreal\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\u2019 efforts.&lt;\/p&gt;     &lt;p&gt;A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.&lt;\/p&gt;     &lt;p&gt;As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.&lt;\/p&gt;     &lt;p&gt;Schubert\u2019s advice was sought during the 1920s \u201cJewish School Question.\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \u201cCommittee of Nine.\u201d Schubert voted for a separate Jewish school system.  &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Joseph Schubert - Residence (1918-1928)                                                                                    - 3772 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Joseph Schubert - Residence (1929-1941)\"\n                                     data-address=\"206 Ave des Pins E., Montreal\"\n                                     data-description=\"&lt;p&gt;Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\u2019s \u201cdowntowner\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.&lt;\/p&gt;     &lt;p&gt;A defender of workers\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\u2019 Association of Montreal, pitted \u201cuptowner\u201d Jewish factory owners against \u201cdowntowner\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.&lt;\/p&gt;    &lt;p&gt;Elected to Montreal\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\u2019 efforts.&lt;\/p&gt;     &lt;p&gt;A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.&lt;\/p&gt;     &lt;p&gt;As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.&lt;\/p&gt;     &lt;p&gt;Schubert\u2019s advice was sought during the 1920s \u201cJewish School Question.\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \u201cCommittee of Nine.\u201d Schubert voted for a separate Jewish school system.  &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Joseph Schubert - Residence (1929-1941)                                                                                    - 206 Ave des Pins E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Joseph Schubert - Residence (1942-1952)\"\n                                     data-address=\"4815 Queen Mary Rd. Apt. 32, Montreal\"\n                                     data-description=\"&lt;p&gt;Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\u2019s \u201cdowntowner\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.&lt;\/p&gt;     &lt;p&gt;A defender of workers\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\u2019 Association of Montreal, pitted \u201cuptowner\u201d Jewish factory owners against \u201cdowntowner\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.&lt;\/p&gt;    &lt;p&gt;Elected to Montreal\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\u2019 efforts.&lt;\/p&gt;     &lt;p&gt;A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.&lt;\/p&gt;     &lt;p&gt;As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.&lt;\/p&gt;     &lt;p&gt;Schubert\u2019s advice was sought during the 1920s \u201cJewish School Question.\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \u201cCommittee of Nine.\u201d Schubert voted for a separate Jewish school system.  &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Joseph Schubert - Residence (1942-1952)                                                                                    - 4815 Queen Mary Rd. Apt. 32, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Schubert - Schubert Bath\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-schubert-bath\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Schubert - Schubert Bath (1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Joseph Schubert - Secretary, Cloak Pressers&#039; Union\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/joseph-schubert-secretary-cloak-pressers-union\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Joseph Schubert - Secretary, Cloak Pressers&#039; Union (1918-1927)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"JPPS - C\u00f4te-St-Luc\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jpps-cote-st-luc\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                JPPS - C\u00f4te-St-Luc (1971-2004)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"JPPS - Van Horne\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jpps-van-horne\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                JPPS - Van Horne (1972)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Juif Catholique\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/juif-catholique\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Juif Catholique (1957-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jules Helbronner - La Presse\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-la-presse\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Jules Helbronner - La Presse (1892-1908)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Jules Helbronner - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-194\">\n                                                    <span class=\"exhibit-title-text\">Jules Helbronner - Residence<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-194\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1875)\"\n                                     data-address=\"1231 St-Christophe, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1875)                                                                                    - 1231 St-Christophe, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1878-1881)\"\n                                     data-address=\"1100 St-Urbain, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1878-1881)                                                                                    - 1100 St-Urbain, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1882-1904)\"\n                                     data-address=\"2285 St-Mathieu, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1882-1904)                                                                                    - 2285 St-Mathieu, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1905-1908)\"\n                                     data-address=\"3618 Laval, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1905-1908)                                                                                    - 3618 Laval, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1909-1910)\"\n                                     data-address=\"3650 Laval, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1909-1910)                                                                                    - 3650 Laval, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1913-1916)\"\n                                     data-address=\"421 de Malines, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1913-1916)                                                                                    - 421 de Malines, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Jules Helbronner - Residence (1910-1912)\"\n                                     data-address=\"7 St. Jacques, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily &lt;i&gt;La Presse&lt;\/i&gt;, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.&lt;\/p&gt;  &lt;p&gt;Helbronner embarked on a career in journalism, starting at &lt;i&gt;Le Journal d\u2019Arthabaska&lt;\/i&gt; joining the weekly &lt;i&gt;Le Moniteur du commerce&lt;\/i&gt; in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in &lt;i&gt;La Presse&lt;\/i&gt; under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \u201ccorv\u00e9e\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.&lt;\/p&gt;  &lt;p&gt;From 1892 to 1908, Helbronner exerted great influence as editor in chief of &lt;i&gt;La Presse&lt;\/i&gt;, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper &lt;i&gt;La Patrie.&lt;\/i&gt; In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\u00e7aise de Montr\u00e9al (1887-1905), the Union Nationale Fran\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.&lt;\/p&gt;  &lt;p&gt;Though most closely associated with Montreal\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/jules-helbronner-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Jules Helbronner - Residence (1910-1912)                                                                                    - 7 St. Jacques, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Cooperative Commonwealth Federation\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-cooperative-commonwealth-federation\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kalmen Kaplansky - Cooperative Commonwealth Federation (1939-1943)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Jewish Labour Committee of Canada\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-jewish-labour-committee-of-canada\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kalmen Kaplansky - Jewish Labour Committee of Canada (1946-1957)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-197\">\n                                                    <span class=\"exhibit-title-text\">Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-197\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1936-1938)\"\n                                     data-address=\"1455 Peel\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-district-council-of-the-labour-party-of-canada-quebec-section\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1936-1938)                                                                                    - 1455 Peel                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1937)\"\n                                     data-address=\"415 St-Catherine E.\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-district-council-of-the-labour-party-of-canada-quebec-section-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1937)                                                                                    - 415 St-Catherine E.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-198\">\n                                                    <span class=\"exhibit-title-text\">Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-198\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1932-1935)\"\n                                     data-address=\"408 St-Jacques O.\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1932-1935)                                                                                    - 408 St-Jacques O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1936)\"\n                                     data-address=\"455 St-Antoine O.\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1936)                                                                                    - 455 St-Antoine O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1943)\"\n                                     data-address=\"484 McGill\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1943)                                                                                    - 484 McGill                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1937-1942)\"\n                                     data-address=\"686 Notre-Dame O.\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1937-1942)                                                                                    - 686 Notre-Dame O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-199\">\n                                                    <span class=\"exhibit-title-text\">Kalmen Kaplansky - Residence<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-199\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Residence (1936)\"\n                                     data-address=\"4571 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Residence (1936)                                                                                    - 4571 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Residence (1937-1938)\"\n                                     data-address=\"133 de l&#039;Epee\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Residence (1937-1938)                                                                                    - 133 de l&#039;Epee                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Residence (1939)\"\n                                     data-address=\"533 Davaar\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Residence (1939)                                                                                    - 533 Davaar                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Residence (1942-1943)\"\n                                     data-address=\"1055 Bernard O.\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Residence (1942-1943)                                                                                    - 1055 Bernard O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Kalmen Kaplansky - Residence (1947-1956)\"\n                                     data-address=\"3295 Ridgewood\"\n                                     data-description=\"&lt;p&gt;Described as the &lt;i&gt;zayde&lt;\/i&gt; (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).&lt;\/p&gt;     &lt;p&gt;Kaplansky\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\u00e9g\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \u201cTailor\u2019s Project\u201d, which employed Jewish refugees in Canada\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.&lt;\/p&gt;        &lt;p&gt;Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.&lt;\/p&gt;    &lt;p&gt;Compiled by Sarah Woolf&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Kalmen Kaplansky - Residence (1947-1956)                                                                                    - 3295 Ridgewood                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kalmen Kaplansky - Workmen&#039;s Circle \/ Arbeiter Ring\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kalmen-kaplansky-workmens-circle-arbeiter-ring\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kalmen Kaplansky - Workmen&#039;s Circle \/ Arbeiter Ring (1940-1943)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kosher Meat War - Consumer&#039;s League Butcher Shop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kosher-meat-war-consumers-league-butcher-shop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kosher Meat War - Consumer&#039;s League Butcher Shop (1923)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kosher-meat-war-montreal-jewish-community-council-poultry-slaughtering-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House (1924-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kosher-meat-war-rabbi-yudel-rosenberg-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kosher Meat War - Rabbi Yudel Rosenberg - Residence (1924-1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kosher Meat War - Reverand Getsel Laxer - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kosher-meat-war-reverand-getsel-laxer-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kosher Meat War - Reverand Getsel Laxer - Residence (1923-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Kosher Meat War - Va&#039;ad Ha&#039;ir (Jewish Community Council)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/kosher-meat-war-vaad-hair-jewish-community-council\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Kosher Meat War - Va&#039;ad Ha&#039;ir (Jewish Community Council) (1924-1926)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Henry Joseph - R\u00e9sidence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-henry-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Henry Joseph - R\u00e9sidence (1825-1932)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Jacob Henry Joseph - Dorchester House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-jacob-henry-joseph-dorchester-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Jacob Henry Joseph - Dorchester House (1859-1881)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Jacob Henry Joseph - R\u00e9sidence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-jacob-henry-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Jacob Henry Joseph - R\u00e9sidence (1829-1858)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Jesse Joseph - Dilcoosha\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-jesse-joseph-dilcoosha\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Jesse Joseph - Dilcoosha (1865-1904)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-jesse-joseph-montreal-street-railway-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Jesse Joseph - Montreal Street Railway Company (1884-1892)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La famille Joseph  - Jesse Joseph - R\u00e9sidence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-famille-joseph-jesse-joseph-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La famille Joseph  - Jesse Joseph - R\u00e9sidence (1829-1865)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"La L\u00e9gion juive et Ben-Gurion\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/la-legion-juive-et-ben-gurion\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                La L\u00e9gion juive et Ben-Gurion (1914-1918)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Anshei Ozeroff\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-213\">\n                                                    <span class=\"exhibit-title-text\">Landsmanshaften - Anshei Ozeroff<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-213\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Landsmanshaften - Anshei Ozeroff (1930-1943)\"\n                                     data-address=\"3833 St-Dominique\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Landsmanshaften&lt;\/i&gt; (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European &lt;i&gt;shtetl&lt;\/i&gt; (town). Providing new immigrants with a sense of community and stability, &lt;i&gt;landsmanshaften&lt;\/i&gt; helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, &lt;i&gt;landsmanshaften&lt;\/i&gt; provided a &lt;i&gt;heymeshe&lt;\/i&gt; (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a &lt;i&gt;landsmanshaft&lt;\/i&gt;. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.&lt;\/p&gt;    &lt;p&gt;While most of these \u201cimmigrant hometown associations\u201d named after their community of origin were secular, names preceded by \u2018&lt;i&gt;Anshe&lt;\/i&gt;\u2019 (People of) or \u2018&lt;i&gt;Khevre&lt;\/i&gt;\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include &lt;i&gt;Anshei Galicia&lt;\/i&gt;, &lt;i&gt;Anshei Moroshe&lt;\/i&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/anshei-ozeroff-3\/&quot;&gt;&lt;i&gt;Anshei Ozeroff&lt;\/i&gt;&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/anshei-ukraina-2\/&quot;&gt;&lt;i&gt;Beth Hakneseth Anshei Ukraina&lt;\/i&gt;&lt;\/a&gt;, &lt;i&gt;Knesset Israel Anshei Poland&lt;\/i&gt;, and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\/&quot;&gt;&lt;i&gt;Pinsker Kinyan Torah&lt;\/i&gt;&lt;\/a&gt;.) Associations were led by men, though women\u2019s auxiliaries existed. With the exception of a number of &lt;i&gt;landsmanshaften&lt;\/i&gt; that aligned with the &lt;i&gt;Arbeiter Ring&lt;\/i&gt; (the socialist Workmen\u2019s Circle) or &lt;i&gt;Poale Zion&lt;\/i&gt; (Labour Zionists), the majority were non-ideological, addressing immigrants\u2019 social and cultural needs. &lt;\/p&gt;    &lt;p&gt;The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \u201csouvenir journals\u201d complemented prominent Yiddish newspapers like the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt; in Montreal, and featured poems, anecdotes and reminiscences of the \u201cold country\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. &lt;\/p&gt;    &lt;p&gt;&lt;i&gt;Landsmanshaften&lt;\/i&gt; were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and &lt;i&gt;shifskartn&lt;\/i&gt; (ship\u2019s passages) helped reunite many war-affected families. One of the associations\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\u2019s Jewish cemeteries, where sections are reserved for various &lt;i&gt;landsmanshaften&lt;\/i&gt;.&lt;\/p&gt;    &lt;p&gt;Many of Montreal\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish &lt;i&gt;landsmen&lt;\/i&gt; (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \u2018CARE\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.&lt;\/p&gt;    &lt;p&gt;Today, the surviving minutes from &lt;i&gt;landsmanshaften&lt;\/i&gt; meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\u2019 arrivals.&lt;\/i&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-anshei-ozeroff\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Landsmanshaften - Anshei Ozeroff (1930-1943)                                                                                    - 3833 St-Dominique                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Landsmanshaften - Anshei Ozeroff (1943-1962)\"\n                                     data-address=\"5244 St-Urbain\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Landsmanshaften&lt;\/i&gt; (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European &lt;i&gt;shtetl&lt;\/i&gt; (town). Providing new immigrants with a sense of community and stability, &lt;i&gt;landsmanshaften&lt;\/i&gt; helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, &lt;i&gt;landsmanshaften&lt;\/i&gt; provided a &lt;i&gt;heymeshe&lt;\/i&gt; (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a &lt;i&gt;landsmanshaft&lt;\/i&gt;. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.&lt;\/p&gt;    &lt;p&gt;While most of these \u201cimmigrant hometown associations\u201d named after their community of origin were secular, names preceded by \u2018&lt;i&gt;Anshe&lt;\/i&gt;\u2019 (People of) or \u2018&lt;i&gt;Khevre&lt;\/i&gt;\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include &lt;i&gt;Anshei Galicia&lt;\/i&gt;, &lt;i&gt;Anshei Moroshe&lt;\/i&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/anshei-ozeroff-3\/&quot;&gt;&lt;i&gt;Anshei Ozeroff&lt;\/i&gt;&lt;\/a&gt;, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/anshei-ukraina-2\/&quot;&gt;&lt;i&gt;Beth Hakneseth Anshei Ukraina&lt;\/i&gt;&lt;\/a&gt;, &lt;i&gt;Knesset Israel Anshei Poland&lt;\/i&gt;, and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\/&quot;&gt;&lt;i&gt;Pinsker Kinyan Torah&lt;\/i&gt;&lt;\/a&gt;.) Associations were led by men, though women\u2019s auxiliaries existed. With the exception of a number of &lt;i&gt;landsmanshaften&lt;\/i&gt; that aligned with the &lt;i&gt;Arbeiter Ring&lt;\/i&gt; (the socialist Workmen\u2019s Circle) or &lt;i&gt;Poale Zion&lt;\/i&gt; (Labour Zionists), the majority were non-ideological, addressing immigrants\u2019 social and cultural needs. &lt;\/p&gt;    &lt;p&gt;The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \u201csouvenir journals\u201d complemented prominent Yiddish newspapers like the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt; in Montreal, and featured poems, anecdotes and reminiscences of the \u201cold country\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. &lt;\/p&gt;    &lt;p&gt;&lt;i&gt;Landsmanshaften&lt;\/i&gt; were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and &lt;i&gt;shifskartn&lt;\/i&gt; (ship\u2019s passages) helped reunite many war-affected families. One of the associations\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\u2019s Jewish cemeteries, where sections are reserved for various &lt;i&gt;landsmanshaften&lt;\/i&gt;.&lt;\/p&gt;    &lt;p&gt;Many of Montreal\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish &lt;i&gt;landsmen&lt;\/i&gt; (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \u2018CARE\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.&lt;\/p&gt;    &lt;p&gt;Today, the surviving minutes from &lt;i&gt;landsmanshaften&lt;\/i&gt; meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\u2019 arrivals.&lt;\/i&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-anshei-ozeroff-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Landsmanshaften - Anshei Ozeroff (1943-1962)                                                                                    - 5244 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Anshei Ukraina\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-anshei-ukraina\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Anshei Ukraina (1938-1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Back River Memorial Gardens Cemetery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-back-river-memorial-gardens-cemetery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Back River Memorial Gardens Cemetery (1890)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Baron de Hirsch Cemetery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-baron-de-hirsch-cemetery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Baron de Hirsch Cemetery (1904)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Bassarabian Sick Benefit Association\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-bassarabian-sick-benefit-association\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Bassarabian Sick Benefit Association (1915-1918)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Bassarabier Sick and Loan Association\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-bassarabier-sick-and-loan-association\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Bassarabier Sick and Loan Association (1914)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Landsmanshaften - Pinsker Kinyan Torah\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/landsmanshaften-pinsker-kinyan-torah\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Landsmanshaften - Pinsker Kinyan Torah (1919-1959)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Le b\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/le-batiment-kellert-et-les-trois-hommes-de-lancaster-noah-friedman-harris-kellert-et-solomon-levinson\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Le b\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson (1911-1933)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lea Roback - ILGWU\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-ilgwu\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Lea Roback - ILGWU (1937)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lea Roback - Modern Bookshop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-modern-bookshop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Lea Roback - Modern Bookshop (1935-1938)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lea Roback - RCA Victor\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-rca-victor\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Lea Roback - RCA Victor (1941)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lea Roback - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-224\">\n                                                    <span class=\"exhibit-title-text\">Lea Roback - Residence<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-224\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1918-1924)\"\n                                     data-address=\"4103 Rivard\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1918-1924)                                                                                    - 4103 Rivard                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1933-1936)\"\n                                     data-address=\"378 Laurier O.\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1933-1936)                                                                                    - 378 Laurier O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1937-1951)\"\n                                     data-address=\"662 Querbes\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1937-1951)                                                                                    - 662 Querbes                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1952-1978)\"\n                                     data-address=\"2890 Van Horne, Apt 3\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1952-1978)                                                                                    - 2890 Van Horne, Apt 3                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1979-1996)\"\n                                     data-address=\"3555 Linton, Apt. 12\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1979-1996)                                                                                    - 3555 Linton, Apt. 12                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lea Roback - Residence (1997-2000)\"\n                                     data-address=\"5725 Victoria\"\n                                     data-description=\"&lt;p&gt;Social activist and labour organizer L\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\u2019s first Marxist bookstore), worked for communist candidate &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/fred-rose-labor-progressive-party\/&quot;&gt;Fred Rose&lt;\/a&gt; during his first federal election campaign, and aided Th\u00e9r\u00e8se Casgrain\u2019s suffragette movement for Quebec women\u2019s right to vote.&lt;\/p&gt;    &lt;p&gt;The following year, Roback\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/&quot;&gt;International Ladies Garment Workers Union,&lt;\/a&gt; Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.&lt;\/p&gt;    &lt;p&gt;Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\u2019s most vigorous and diverse activist careers. Roback\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. &lt;\/p&gt;    &lt;p&gt;Today, Montreal\u2019s L\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\u2019s various accolades include a 1991 film about her life, &lt;i&gt;A Vision in the Darkness\/Des lumi\u00e8res dans la grande noirceur&lt;\/i&gt;, and rue L\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. &lt;\/p&gt;    &lt;p&gt;Compiled  by Sarah Woolf.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lea-roback-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lea Roback - Residence (1997-2000)                                                                                    - 5725 Victoria                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Leonard Cohen - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-225\">\n                                                    <span class=\"exhibit-title-text\">Leonard Cohen - Residence<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-225\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1934-1938)\"\n                                     data-address=\"4028 Vendome\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1934-1938)                                                                                    - 4028 Vendome                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1939-1954)\"\n                                     data-address=\"599 Belmont\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-3\/&quot;&gt;Shaar Hashomayim&lt;\/a&gt; synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1939-1954)                                                                                    - 599 Belmont                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1956)\"\n                                     data-address=\"2033 Stanley Street, Montreal\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1956)                                                                                    - 2033 Stanley Street, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1960-1961)\"\n                                     data-address=\"3702 de la Montagne, Montreal\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1960-1961)                                                                                    - 3702 de la Montagne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1939-1954)\"\n                                     data-address=\"599 Belmont, Montreal\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1939-1954)                                                                                    - 599 Belmont, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Leonard Cohen - Residence (1964)\"\n                                     data-address=\"1565 A Ave. de Pins O, Montreal\"\n                                     data-description=\"&lt;p&gt;Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, was the owner of the successful men\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\u2019s foremost leader during the early decades of the twentieth century. Leonard\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.&lt;\/p&gt;    &lt;p&gt;At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\u2019s first book of poetry, &lt;i&gt;Let Us Compare Mythologies&lt;\/i&gt;, in 1956, soon after Cohen\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, &lt;i&gt;The Favourite Game&lt;\/i&gt; (1963) and &lt;i&gt;Beautiful Losers&lt;\/i&gt; (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, &lt;i&gt;Songs of Leonard Cohen&lt;\/i&gt;, featuring songs such as \u201cSuzanne\u201d and \u201cSo Long, Marianne,\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced &lt;i&gt;Death of a Ladies\u2019 Man&lt;\/i&gt; (1977), which featured cameos from Bob Dylan and Allen Ginsberg. &lt;i&gt;Various Positions&lt;\/i&gt; (1984) featured some of Cohen\u2019s most well known songs, including \u201cHallelujah\u201d and \u201cDance Me to the End of Love.\u201d&lt;\/p&gt;    &lt;p&gt;Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with &lt;i&gt;Ten New Songs&lt;\/i&gt;. In recent years he has continued to release albums and a new volume of poetry, &lt;i&gt;Book of Longing&lt;\/i&gt; (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, &lt;i&gt;Old Ideas&lt;\/i&gt;, was released in early 2012.&lt;\/p&gt;    &lt;p&gt;Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \u201cWho by Fire,\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\u2019s Plateau neighbourhood.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/leonard-cohen-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Leonard Cohen - Residence (1964)                                                                                    - 1565 A Ave. de Pins O, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Les Centres de la jeunesse et de la famille Batshaw\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/les-centres-de-la-jeunesse-et-de-la-famille-batshaw\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Les Centres de la jeunesse et de la famille Batshaw (1973-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Les Midinettes Strike (1937) - Midinettes\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/les-midinettes-strike-1937-midinettes\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Les Midinettes Strike (1937) - Midinettes (1933-1937)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Levine Brothers Plumbing\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/levine-brothers-plumbing\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Levine Brothers Plumbing (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lilian Cornfeld\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-229\">\n                                                    <span class=\"exhibit-title-text\">Lilian Cornfeld<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-229\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lilian Cornfeld (1913-1914)\"\n                                     data-address=\"4521 Ave. de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt; Known as the \u201cMother of Israeli Cuisine,\u201d Lilian Cornfeld (1901\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on &lt;i&gt; \u201cSabra\u201d &lt;\/i&gt; (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\u2019s &lt;i&gt; tzena &lt;\/i&gt; (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.&lt;\/p&gt;    &lt;p&gt; Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \u201cDov\u201d Joseph (himself a Montrealer), personally came to greet her.&lt;\/p&gt;      &lt;p&gt; The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\u2019s &lt;i&gt; Ani mevashelet &lt;\/i&gt; (\u201cI Am Cooking\u201d). Having supervised domestic science for WIZO (Women\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. &lt;i&gt; Ani mevashelet &lt;\/i&gt; addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. &lt;\/p&gt;     &lt;p&gt; Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to &lt;i&gt; Ha\u2019aretz &lt;\/i&gt; , the &lt;i&gt; Jerusalem Post &lt;\/i&gt;  and the &lt;i&gt;  Palestine Post &lt;\/i&gt;. Her articles exemplify how women\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, &lt;i&gt; Ma avashel mimanot tzena &lt;\/i&gt; (\u201cWhat to Cook with the Austerity Portions\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. &lt;\/p&gt;    &lt;p&gt; In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\u2019s national radio station.   &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lilian-cornfeld\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lilian Cornfeld (1913-1914)                                                                                    - 4521 Ave. de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lilian Cornfeld (1901-1910)\"\n                                     data-address=\"Rue Ste-Catherine E. et Ave de Lorimier, Montreal\"\n                                     data-description=\"&lt;p&gt; Known as the \u201cMother of Israeli Cuisine,\u201d Lilian Cornfeld (1901\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on &lt;i&gt; \u201cSabra\u201d&lt;\/i&gt; (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\u2019s &lt;i&gt; tzena &lt;\/i&gt; (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.&lt;\/p&gt;    &lt;p&gt; Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \u201cDov\u201d Joseph (himself a Montrealer), personally came to greet her.&lt;\/p&gt;      &lt;p&gt; The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\u2019s &lt;i&gt; Ani mevashelet &lt;\/i&gt; (\u201cI Am Cooking\u201d). Having supervised domestic science for WIZO (Women\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. &lt;i&gt; Ani mevashelet &lt;\/i&gt; addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. &lt;\/p&gt;     &lt;p&gt; Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to &lt;i&gt; Ha\u2019aretz &lt;\/i&gt; , the &lt;i&gt; Jerusalem Post &lt;\/i&gt;  and the &lt;i&gt;  Palestine Post &lt;\/i&gt;. Her articles exemplify how women\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, &lt;i&gt; Ma avashel mimanot tzena &lt;\/i&gt; (\u201cWhat to Cook with the Austerity Portions\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. &lt;\/p&gt;    &lt;p&gt; In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\u2019s national radio station.   &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lilian-cornfeld-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lilian Cornfeld (1901-1910)                                                                                    - Rue Ste-Catherine E. et Ave de Lorimier, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lilian Cornfeld (1915-1920)\"\n                                     data-address=\"4600 Hutchison, Montreal\"\n                                     data-description=\"&lt;p&gt; Known as the \u201cMother of Israeli Cuisine,\u201d Lilian Cornfeld (1901\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on &lt;i&gt; \u201cSabra\u201d&lt;\/i&gt; (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\u2019s &lt;i&gt; tzena &lt;\/i&gt; (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.&lt;\/p&gt;    &lt;p&gt; Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \u201cDov\u201d Joseph (himself a Montrealer), personally came to greet her.&lt;\/p&gt;      &lt;p&gt; The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\u2019s &lt;i&gt; Ani mevashelet &lt;\/i&gt; (\u201cI Am Cooking\u201d). Having supervised domestic science for WIZO (Women\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. &lt;i&gt; Ani mevashelet &lt;\/i&gt; addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. &lt;\/p&gt;     &lt;p&gt; Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to &lt;i&gt; Ha\u2019aretz &lt;\/i&gt; , the &lt;i&gt; Jerusalem Post &lt;\/i&gt;  and the &lt;i&gt;  Palestine Post &lt;\/i&gt;. Her articles exemplify how women\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, &lt;i&gt; Ma avashel mimanot tzena &lt;\/i&gt; (\u201cWhat to Cook with the Austerity Portions\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. &lt;\/p&gt;    &lt;p&gt; In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\u2019s national radio station.   &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lilian-cornfeld-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lilian Cornfeld (1915-1920)                                                                                    - 4600 Hutchison, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lilian Cornfeld (1921-1922)\"\n                                     data-address=\"5747 Hutchison Ave, Montreal\"\n                                     data-description=\"&lt;p&gt; Known as the \u201cMother of Israeli Cuisine,\u201d Lilian Cornfeld (1901\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on &lt;i&gt; \u201cSabra\u201d &lt;\/i&gt; (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\u2019s &lt;i&gt; tzena &lt;\/i&gt; (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.&lt;\/p&gt;    &lt;p&gt; Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \u201cDov\u201d Joseph (himself a Montrealer), personally came to greet her.&lt;\/p&gt;      &lt;p&gt; The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\u2019s &lt;i&gt; Ani mevashelet &lt;\/i&gt; (\u201cI Am Cooking\u201d). Having supervised domestic science for WIZO (Women\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. &lt;i&gt; Ani mevashelet &lt;\/i&gt; addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. &lt;\/p&gt;     &lt;p&gt; Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to &lt;i&gt; Ha\u2019aretz &lt;\/i&gt; , the &lt;i&gt; Jerusalem Post &lt;\/i&gt;  and the &lt;i&gt;  Palestine Post &lt;\/i&gt;. Her articles exemplify how women\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, &lt;i&gt; Ma avashel mimanot tzena &lt;\/i&gt; (\u201cWhat to Cook with the Austerity Portions\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. &lt;\/p&gt;    &lt;p&gt; In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\u2019s national radio station.   &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lilian-cornfeld-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lilian Cornfeld (1921-1922)                                                                                    - 5747 Hutchison Ave, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lord Reading Law Society - Montefiore Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lord-reading-law-society-montefiore-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Lord Reading Law Society - Montefiore Club (1948-2010)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Louis Fitch - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-fitch-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Louis Fitch - Residence (1921-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Louis Rubenstein Monument\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-monument\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Louis Rubenstein Monument (1937)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Louis Rubenstein Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-233\">\n                                                    <span class=\"exhibit-title-text\">Louis Rubenstein Residence<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-233\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1871-1891)\"\n                                     data-address=\"71-73 St. Antoine Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1871-1891)                                                                                    - 71-73 St. Antoine Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1864)\"\n                                     data-address=\"981 St. Laurent, Montreal \"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1864)                                                                                    - 981 St. Laurent, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1861)\"\n                                     data-address=\"Corner of St-Dominique and de la Gaucheti\u00e8re, Montreal\"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1861)                                                                                    - Corner of St-Dominique and de la Gaucheti\u00e8re, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1863)\"\n                                     data-address=\"Corner of De Bullion and Viger, Montreal\"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1863)                                                                                    - Corner of De Bullion and Viger, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1865-1870)\"\n                                     data-address=\"1021 St. Laurent, Montreal \"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1865-1870)                                                                                    - 1021 St. Laurent, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Louis Rubenstein Residence (1892-1931)\"\n                                     data-address=\"3567 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;Louis Rubenstein (1861\u20131931) was Canada\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.&lt;\/p&gt;     &lt;p&gt;In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \u201cFather of Bowling in Canada\u201d by the &lt;i&gt;Montreal Star&lt;\/i&gt;. He was also referred to as the \u201cFather of North American Figure Skating.\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\u2019 Association and served as president for eighteen years.&lt;\/p&gt;    &lt;p&gt;Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/&quot;&gt; Young Men\u2019s Hebrew Association &lt;\/a&gt; from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   &lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/louis-rubenstein-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Louis Rubenstein Residence (1892-1931)                                                                                    - 3567 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lyon Cohen - Childhood Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-234\">\n                                                    <span class=\"exhibit-title-text\">Lyon Cohen - Childhood Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-234\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Childhood Residence (1885)\"\n                                     data-address=\"1738-1740 St. Hubert, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;    &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-childhood-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Childhood Residence (1885)                                                                                    - 1738-1740 St. Hubert, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Childhood Residence (1886-1891)\"\n                                     data-address=\"1494 Argyle Avenue, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;    &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-childhood-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Childhood Residence (1886-1891)                                                                                    - 1494 Argyle Avenue, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lyon Cohen - Freedman Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-235\">\n                                                    <span class=\"exhibit-title-text\">Lyon Cohen - Freedman Company<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-235\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Freedman Company (1906-1909)\"\n                                     data-address=\"384 St. Jacques, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;    &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-freedman-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Freedman Company (1906-1909)                                                                                    - 384 St. Jacques, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Freedman Company (1910-1912)\"\n                                     data-address=\"426 Ste-H\u00e9l\u00e8ne, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-freedman-company-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Freedman Company (1910-1912)                                                                                    - 426 Ste-H\u00e9l\u00e8ne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Freedman Company (1913-1932)\"\n                                     data-address=\"423 Mayor, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen-2\/&quot;&gt;Clothing Manufacturers Association of Montreal&lt;\/a&gt;, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montefiore-club-3\/&quot;&gt;Montefiore Club&lt;\/a&gt;, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Yiddish language Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-freedman-company-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Freedman Company (1913-1932)                                                                                    - 423 Mayor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Freedman Company (1933-1936)\"\n                                     data-address=\"372 Ste-Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-freedman-company-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Freedman Company (1933-1936)                                                                                    - 372 Ste-Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lyon Cohen - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-236\">\n                                                    <span class=\"exhibit-title-text\">Lyon Cohen - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-236\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Residence (1891-1895)\"\n                                     data-address=\"1378 Avenue Argyle, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Residence (1891-1895)                                                                                    - 1378 Avenue Argyle, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Residence (1895-1899)\"\n                                     data-address=\"3529\/3533 Hutchison, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Residence (1895-1899)                                                                                    - 3529\/3533 Hutchison, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Residence (1899-1913)\"\n                                     data-address=\"1428 Towers Ave., Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Residence (1899-1913)                                                                                    - 1428 Towers Ave., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen - Residence (1913-1937)\"\n                                     data-address=\"25 Rosemont, Westmount\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen - Residence (1913-1937)                                                                                    - 25 Rosemont, Westmount                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Lyon Cohen and the Jewish Times\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-237\">\n                                                    <span class=\"exhibit-title-text\">Lyon Cohen and the Jewish Times<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-237\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen and the Jewish Times (1897-1899)\"\n                                     data-address=\"423 St. Nicolas, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-and-the-jewish-times\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen and the Jewish Times (1897-1899)                                                                                    - 423 St. Nicolas, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Lyon Cohen and the Jewish Times (1899-1909)\"\n                                     data-address=\"355 Rue St-Antoine Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;Lyon Cohen (1868\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.&lt;\/p&gt;    &lt;p&gt;In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. &lt;\/p&gt;    &lt;p&gt;Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \u201ca jargon of abrupt coarseness\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/lyon-cohen-and-the-jewish-times-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Lyon Cohen and the Jewish Times (1899-1909)                                                                                    - 355 Rue St-Antoine Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maimie Pinzer - Montreal Mission for Friendless Girls\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maimie-pinzer-montreal-mission-for-friendless-girls\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maimie Pinzer - Montreal Mission for Friendless Girls (1915-1917)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maimie Pinzer - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maimie-pinzer-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maimie Pinzer - Residence (1913-1915)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maimonides Geriatric Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maimonides-geriatric-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maimonides Geriatric Centre (1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maimonides Hospital and Home for the Aged\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maimonides-hospital-and-home-for-the-aged\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maimonides Hospital and Home for the Aged (1961-1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Manny Batshaw - Allied Jewish Community Services of Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-242\">\n                                                    <span class=\"exhibit-title-text\">Manny Batshaw - Allied Jewish Community Services of Montreal<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-242\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Manny Batshaw - Allied Jewish Community Services of Montreal (1968-1973)\"\n                                     data-address=\"493 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the &quot;architect of Montreal\u2019s Jewish community&quot;. From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\u2019s child welfare services.&lt;\/p&gt;    &lt;p&gt;Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.&lt;\/p&gt;    &lt;p&gt;Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\u00e9 S\u00e9pharade du Qu\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.&lt;\/p&gt;    &lt;p&gt;In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.&lt;\/p&gt;    &lt;p&gt;Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\u2019s brother, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lord-reading-law-society-montefiore-club\/&quot;&gt;Harry Batshaw&lt;\/a&gt;, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.&lt;\/p&gt;    &lt;p&gt;By Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/manny-batshaw-allied-jewish-community-services-of-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Manny Batshaw - Allied Jewish Community Services of Montreal (1968-1973)                                                                                    - 493 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Manny Batshaw - Allied Jewish Community Services of Montreal (1973-1980)\"\n                                     data-address=\"5151 C\u00f4te-Ste-Catherine, Montreal\"\n                                     data-description=\"&lt;p&gt;Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the &quot;architect of Montreal\u2019s Jewish community&quot;. From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\u2019s child welfare services.&lt;\/p&gt;    &lt;p&gt;Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.&lt;\/p&gt;    &lt;p&gt;Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\u00e9 S\u00e9pharade du Qu\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.&lt;\/p&gt;    &lt;p&gt;In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.&lt;\/p&gt;    &lt;p&gt;Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\u2019s brother, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lord-reading-law-society-montefiore-club\/&quot;&gt;Harry Batshaw&lt;\/a&gt;, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.&lt;\/p&gt;    &lt;p&gt;By Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/manny-batshaw-allied-jewish-community-services-of-montreal-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Manny Batshaw - Allied Jewish Community Services of Montreal (1973-1980)                                                                                    - 5151 C\u00f4te-Ste-Catherine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Martin Wolff - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/martin-wolff-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Martin Wolff - Residence (1925-1948)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Max Kalman - Jewish People&#039;s School (Yidishe Folks Shule)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-jewish-peoples-school-yidishe-folks-shule\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Max Kalman - Jewish People&#039;s School (Yidishe Folks Shule) (1940-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Max Kalman - Norgate Shopping Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-norgate-shopping-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Max Kalman - Norgate Shopping Centre (1949)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Max Kalman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-246\">\n                                                    <span class=\"exhibit-title-text\">Max Kalman - Residence<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-246\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1932-1933)\"\n                                     data-address=\"4802 Melrose, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1932-1933)                                                                                    - 4802 Melrose, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1934-1935)\"\n                                     data-address=\"4522 Girouard, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1934-1935)                                                                                    - 4522 Girouard, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1936)\"\n                                     data-address=\"2828 Willowdale, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1936)                                                                                    - 2828 Willowdale, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1937-1938)\"\n                                     data-address=\"4855 Melrose, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1937-1938)                                                                                    - 4855 Melrose, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1939-1950)\"\n                                     data-address=\"4910 Victoria, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1939-1950)                                                                                    - 4910 Victoria, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1951-1961)\"\n                                     data-address=\"49 Aberdeen, Montreal\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1951-1961)                                                                                    - 49 Aberdeen, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Max Kalman - Residence (1962-1977)\"\n                                     data-address=\"4300 De Maisonneuve W. apt. 1032, Westmount\"\n                                     data-description=\"&lt;p&gt;Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.&lt;\/p&gt;  &lt;p&gt;Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\u2019s first strip mall (1949), the Workmen\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.&lt;\/p&gt;  &lt;p&gt;Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\u2019s McGill University.   &lt;\/p&gt;  &lt;p&gt;Compiled by Valerie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Max Kalman - Residence (1962-1977)                                                                                    - 4300 De Maisonneuve W. apt. 1032, Westmount                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Max Kalman - Steinberg&#039;s\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-steinbergs\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Max Kalman - Steinberg&#039;s (1940-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Max Kalman - Workmen&#039;s Circle Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/max-kalman-workmens-circle-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Max Kalman - Workmen&#039;s Circle Centre (1935-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maxwell Goldstein - Allied Jewish Community Services\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-249\">\n                                                    <span class=\"exhibit-title-text\">Maxwell Goldstein - Allied Jewish Community Services<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-249\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Allied Jewish Community Services (1965-1972)\"\n                                     data-address=\"493 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-allied-jewish-community-services\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Allied Jewish Community Services (1965-1972)                                                                                    - 493 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Allied Jewish Community Services (1972-1993)\"\n                                     data-address=\"5151 C\u00f4te Ste. Catherine Rd., Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-allied-jewish-community-services-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Allied Jewish Community Services (1972-1993)                                                                                    - 5151 C\u00f4te Ste. Catherine Rd., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maxwell Goldstein - Federation CJA\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-federation-cja\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maxwell Goldstein - Federation CJA (1993)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maxwell Goldstein - Federation of Jewish Community Services\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-federation-of-jewish-community-services\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Maxwell Goldstein - Federation of Jewish Community Services (1951-1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maxwell Goldstein - Federation of Jewish Philanthropies\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-252\">\n                                                    <span class=\"exhibit-title-text\">Maxwell Goldstein - Federation of Jewish Philanthropies<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-252\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Federation of Jewish Philanthropies (1917-1919)\"\n                                     data-address=\"3460 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Federation of Jewish Philanthropies (1917-1919)                                                                                    - 3460 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Federation of Jewish Philanthropies (1949-1950)\"\n                                     data-address=\"493 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Federation of Jewish Philanthropies (1949-1950)                                                                                    - 493 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Maxwell Goldstein - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-253\">\n                                                    <span class=\"exhibit-title-text\">Maxwell Goldstein - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-253\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Residence (1912-1918)\"\n                                     data-address=\"3195 The Boulevard, Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Residence (1912-1918)                                                                                    - 3195 The Boulevard, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Residence (1919)\"\n                                     data-address=\"1228 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Residence (1919)                                                                                    - 1228 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Residence (1920-1929)\"\n                                     data-address=\"1455 Drummond, Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Residence (1920-1929)                                                                                    - 1455 Drummond, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Maxwell Goldstein - Residence (1930-1939)\"\n                                     data-address=\"2150 Sherbrooke O. Apt. 14, Montreal\"\n                                     data-description=\"&lt;p&gt; At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal&#039;s Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. &lt;\/p&gt;  &lt;p&gt;Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt;, the Herzl Dispensary and the  Young Men&#039;s Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. &lt;\/p&gt;  &lt;p&gt; Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. &lt;\/p&gt;  &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher. &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/maxwell-goldstein-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Maxwell Goldstein - Residence (1930-1939)                                                                                    - 2150 Sherbrooke O. Apt. 14, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"McGill University Quota\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mcgill-university-quota\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                McGill University Quota (1924-1950)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Melech Ravitch - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-255\">\n                                                    <span class=\"exhibit-title-text\">Melech Ravitch - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-255\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Melech Ravitch - Residence (1959-1964)\"\n                                     data-address=\"11 C\u00f4te-Ste-Catherine Apt. 2, Montreal\"\n                                     data-description=\"&lt;p&gt;A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\u2019s \u201cSpinoza,\u201d the deep philosophical meditations of which became a major trope of Ravitch\u2019s work.&lt;\/p&gt;  &lt;p&gt;In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.&lt;\/p&gt;  &lt;p&gt;In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/melech-ravitch-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Melech Ravitch - Residence (1959-1964)                                                                                    - 11 C\u00f4te-Ste-Catherine Apt. 2, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Melech Ravitch - Residence (1942-1943)\"\n                                     data-address=\"4479 de l&#039;Esplanade Apt. 5, Montreal\"\n                                     data-description=\"&lt;p&gt;A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\u2019s \u201cSpinoza,\u201d the deep philosophical meditations of which became a major trope of Ravitch\u2019s work.&lt;\/p&gt;  &lt;p&gt;In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.&lt;\/p&gt;  &lt;p&gt;In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/melech-ravitch-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Melech Ravitch - Residence (1942-1943)                                                                                    - 4479 de l&#039;Esplanade Apt. 5, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Melech Ravitch - Residence (1944-1948)\"\n                                     data-address=\"5314 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\u2019s \u201cSpinoza,\u201d the deep philosophical meditations of which became a major trope of Ravitch\u2019s work.&lt;\/p&gt;  &lt;p&gt;In 1921, Ravitch moved to Warsaw and published &lt;i&gt;Nakete lider (Naked Poems)&lt;\/i&gt;, in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.&lt;\/p&gt;  &lt;p&gt;In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, &lt;i&gt;Di Lider fun mayne lider (The Poems of My Poems&lt;\/i&gt;; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/melech-ravitch-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Melech Ravitch - Residence (1944-1948)                                                                                    - 5314 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Melech Ravitch - Residence (1965-1976)\"\n                                     data-address=\"5431 Trans Island Avenue, Montreal\"\n                                     data-description=\"&lt;p&gt;A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\u2019s \u201cSpinoza,\u201d the deep philosophical meditations of which became a major trope of Ravitch\u2019s work.&lt;\/p&gt;  &lt;p&gt;In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.&lt;\/p&gt;&lt;p&gt;In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.&lt;\/p&gt;&lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/melech-ravitch-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Melech Ravitch - Residence (1965-1976)                                                                                    - 5431 Trans Island Avenue, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Menashe Lavut\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-256\">\n                                                    <span class=\"exhibit-title-text\">Menashe Lavut<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-256\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Menashe Lavut (1909-1910)\"\n                                     data-address=\"204 Ave. des Pins E., Montreal \"\n                                     data-description=\"&lt;p&gt; Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/menashe-lavut\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Menashe Lavut (1909-1910)                                                                                    - 204 Ave. des Pins E., Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Menashe Lavut (1911-1912)\"\n                                     data-address=\"2008 St. Laurent, Montreal \"\n                                     data-description=\"&lt;p&gt; Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/menashe-lavut-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Menashe Lavut (1911-1912)                                                                                    - 2008 St. Laurent, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Menashe Lavut - Lavut Building\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/menashe-lavut-lavut-building\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Menashe Lavut - Lavut Building (1913-1921)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montefiore Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-258\">\n                                                    <span class=\"exhibit-title-text\">Montefiore Club<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-258\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Club (1896-1900)\"\n                                     data-address=\"705 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\u2019s entrance.&lt;\/p&gt;     &lt;p&gt;The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\u2019s way and then temporarily housed the convent\u2019s inhabitants.&lt;\/p&gt;     &lt;p&gt;Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/&quot;&gt;Maxwell Goldstein,&lt;\/a&gt; Michael Hirsch, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt;Lyon Cohen,&lt;\/a&gt; Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.&lt;\/p&gt;     &lt;p&gt;Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Club (1896-1900)                                                                                    - 705 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Club (1901-1905)\"\n                                     data-address=\"1312 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\u2019s entrance.&lt;\/p&gt; \r\n\r\n&lt;p&gt;The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\u2019s way and then temporarily housed the convent\u2019s inhabitants.&lt;\/p&gt; \r\n\r\n&lt;p&gt;Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/&quot;&gt;Maxwell Goldstein,&lt;\/a&gt; Michael Hirsch, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt;Lyon Cohen,&lt;\/a&gt; Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.&lt;\/p&gt; \r\n\r\n&lt;p&gt;Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.&lt;\/p&gt;\r\n\r\n&lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;\r\n\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-club-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Club (1901-1905)                                                                                    - 1312 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Club (1906-2010)\"\n                                     data-address=\"1195 Guy St., Montreal\"\n                                     data-description=\"&lt;p&gt;Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\u2019s entrance.&lt;\/p&gt;     &lt;p&gt;The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\u2019s way and then temporarily housed the convent\u2019s inhabitants.&lt;\/p&gt;     &lt;p&gt;Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/&quot;&gt;Maxwell Goldstein,&lt;\/a&gt; Michael Hirsch, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt;Lyon Cohen,&lt;\/a&gt; Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.&lt;\/p&gt;     &lt;p&gt;Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-club-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Club (1906-2010)                                                                                    - 1195 Guy St., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montefiore Hebrew Orphans\u2019 Home\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-259\">\n                                                    <span class=\"exhibit-title-text\">Montefiore Hebrew Orphans\u2019 Home<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-259\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Hebrew Orphans\u2019 Home (1918-1936)\"\n                                     data-address=\"4650 Jeanne-Mance, Montreal\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Orphans\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \u201cforeigners\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\u2019 Home.&lt;\/p&gt;  &lt;p&gt;In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.&lt;\/p&gt;  &lt;p&gt;The Montefiore Orphans\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-hebrew-orphans-home\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Hebrew Orphans\u2019 Home (1918-1936)                                                                                    - 4650 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Hebrew Orphans\u2019 Home (1936-1942)\"\n                                     data-address=\"SW Corner of Claremont and Windsor, Montreal\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Orphans\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \u201cforeigners\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\u2019 Home.&lt;\/p&gt;  &lt;p&gt;In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.&lt;\/p&gt;  &lt;p&gt;The Montefiore Orphans\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-hebrew-orphans-home-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Hebrew Orphans\u2019 Home (1936-1942)                                                                                    - SW Corner of Claremont and Windsor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montefiore Social and Dramatic Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-260\">\n                                                    <span class=\"exhibit-title-text\">Montefiore Social and Dramatic Club<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-260\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Social and Dramatic Club (1884-1887)\"\n                                     data-address=\"410 St. Jacques, Montreal\"\n                                     data-description=\"&lt;p&gt;Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\u2019s entrance.&lt;\/p&gt;     &lt;p&gt;The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\u2019s way and then temporarily housed the convent\u2019s inhabitants.&lt;\/p&gt;     &lt;p&gt;Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/&quot;&gt;Maxwell Goldstein,&lt;\/a&gt; Michael Hirsch, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt;Lyon Cohen,&lt;\/a&gt; Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.&lt;\/p&gt;     &lt;p&gt;Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-social-and-dramatic-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Social and Dramatic Club (1884-1887)                                                                                    - 410 St. Jacques, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montefiore Social and Dramatic Club (1893-1895)\"\n                                     data-address=\"1200 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\u2019s entrance.&lt;\/p&gt;     &lt;p&gt;The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\u2019s way and then temporarily housed the convent\u2019s inhabitants.&lt;\/p&gt;     &lt;p&gt;Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/maxwell-goldstein-federation-of-jewish-philanthropies\/&quot;&gt;Maxwell Goldstein,&lt;\/a&gt; Michael Hirsch, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-and-the-jewish-times-2\/&quot;&gt;Lyon Cohen,&lt;\/a&gt; Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.&lt;\/p&gt;     &lt;p&gt;Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montefiore-social-and-dramatic-club-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montefiore Social and Dramatic Club (1893-1895)                                                                                    - 1200 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montreal Bagel Bakery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montreal-bagel-bakery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Montreal Bagel Bakery (1932-1949)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-262\">\n                                                    <span class=\"exhibit-title-text\">Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-262\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim (1910-1928)\"\n                                     data-address=\"SE Corner of St-Urbain and Evans\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Old People\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-beth-david-rumanishe-shul\/&quot;&gt; Rabbi Simon Glazer&lt;\/a&gt;, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \u2013 it shared premises with the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montreal-hebrew-orphans-home\/&quot;&gt; Montreal Hebrew Orphans Home &lt;\/a&gt; \u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named &lt;i&gt;Nachalus Zkainim&lt;\/i&gt; Old People\u2019s Home. &lt;\/p&gt;  &lt;p&gt;In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.&lt;\/p&gt;  &lt;p&gt;The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \u201cMeals on Wheels\u201d group to assist elderly Jews in their homes \u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montreal-hebrew-old-peoples-and-sheltering-home-moshav-zkainim\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim (1910-1928)                                                                                    - SE Corner of St-Urbain and Evans                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim (1927-1961)\"\n                                     data-address=\"4374 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Old People\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-beth-david-rumanishe-shul\/&quot;&gt; Rabbi Simon Glazer&lt;\/a&gt;, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \u2013 it shared premises with the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montreal-hebrew-orphans-home\/&quot;&gt; Montreal Hebrew Orphans Home &lt;\/a&gt;   \u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named &lt;i&gt;Nachalus Zkainim&lt;\/i&gt; Old People\u2019s Home. &lt;\/p&gt;  &lt;p&gt;In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.&lt;\/p&gt;  &lt;p&gt;The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \u201cMeals on Wheels\u201d group to assist elderly Jews in their homes \u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montreal-hebrew-old-peoples-and-sheltering-home-moshav-zkainim-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montreal Hebrew Old People&#039;s and Sheltering Home - Moshav Zkainim (1927-1961)                                                                                    - 4374 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Montreal Hebrew Orphans\u2019 Home\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-263\">\n                                                    <span class=\"exhibit-title-text\">Montreal Hebrew Orphans\u2019 Home<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-263\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montreal Hebrew Orphans\u2019 Home (1909-1921)\"\n                                     data-address=\"Southeast corner Rue Evans and St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Orphans\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \u201cforeigners\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\u2019 Home.&lt;\/p&gt;  &lt;p&gt;In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.&lt;\/p&gt;  &lt;p&gt;The Montefiore Orphans\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montreal-hebrew-orphans-home\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montreal Hebrew Orphans\u2019 Home (1909-1921)                                                                                    - Southeast corner Rue Evans and St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Montreal Hebrew Orphans\u2019 Home (1921-1942)\"\n                                     data-address=\"SW Corner of Claremont and Windsor, Montreal\"\n                                     data-description=\"&lt;p&gt;The Montreal Hebrew Orphans\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \u201cforeigners\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\u2019 Home.&lt;\/p&gt;  &lt;p&gt;In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.&lt;\/p&gt;  &lt;p&gt;The Montefiore Orphans\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/montreal-hebrew-orphans-home-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Montreal Hebrew Orphans\u2019 Home (1921-1942)                                                                                    - SW Corner of Claremont and Windsor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Monument National\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/monument-national\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Monument National (1893)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Mordecai Richler\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-265\">\n                                                    <span class=\"exhibit-title-text\">Mordecai Richler<\/span>\n                            <span class=\"exhibit-count\">(8)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-265\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1931-1932)\"\n                                     data-address=\"5300 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1931-1932)                                                                                    - 5300 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1934-1935)\"\n                                     data-address=\"5431 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1934-1935)                                                                                    - 5431 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1936)\"\n                                     data-address=\"4646 Hutchison, Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1936)                                                                                    - 4646 Hutchison, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1937)\"\n                                     data-address=\"4599 Jeanne-Mance, Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1937)                                                                                    - 4599 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1938-1948)\"\n                                     data-address=\"5257 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1938-1948)                                                                                    - 5257 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1949-1951)\"\n                                     data-address=\"5325 Jeanne-Mance, Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1949-1951)                                                                                    - 5325 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1972-1979)\"\n                                     data-address=\"218 Edgehill Rd., Westmount\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1972-1979)                                                                                    - 218 Edgehill Rd., Westmount                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Mordecai Richler (1979-2001)\"\n                                     data-address=\"1321 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \u201cSt. Urbain Street boy\u201d to a poor family in the Montreal Jewish ghetto, Richler\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\u2019s own status as Montreal\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \u201dthe Main.\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.&lt;\/p&gt;    &lt;p&gt;Richler graduated from &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-byng-high-school\/&quot;&gt; Baron Byng High School&lt;\/a&gt; in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \u201cabout being so long away from the roots of my discontent.\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \u2013 to great and lasting controversy \u2013 Quebec separatism.&lt;\/p&gt;    &lt;p&gt;Richler survives in his widely-read works of fiction, most notably &lt;i&gt;The Apprenticeship of Duddy Kravitz&lt;\/i&gt; (1959), &lt;i&gt;St. Urbain\u2019s Horseman&lt;\/i&gt; (1971), &lt;i&gt;Joshua Then and Now&lt;\/i&gt; (1980), &lt;i&gt;Solomon Gursky Was Here&lt;\/i&gt; (1989) and &lt;i&gt;Barney\u2019s Version&lt;\/i&gt; (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/mordecai-richler-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Mordecai Richler (1979-2001)                                                                                    - 1321 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-266\">\n                                                    <span class=\"exhibit-title-text\">Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-266\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop (1943-1950)\"\n                                     data-address=\"1254 Sherbrooke O, Montreal\"\n                                     data-description=\"&lt;p&gt;An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\u20131970) was born to Polish Jewish immigrants in London\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \u201cDisorderly House,\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.&lt;\/p&gt;  \t  &lt;p&gt;After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \u201cTwo Gun.\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\u2014the only non-Chinese member ever to hold this rank. While Cohen\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.&lt;\/p&gt;    &lt;p&gt;In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\u2019s position from \u201cagainst\u201d to \u201cabstention\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/morris-two-gun-cohen-judith-clarks-gown-shop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop (1943-1950)                                                                                    - 1254 Sherbrooke O, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop (1951-1954)\"\n                                     data-address=\"2022 Peel, Montreal\"\n                                     data-description=\"&lt;p&gt;An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\u20131970) was born to Polish Jewish immigrants in London\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \u201cDisorderly House,\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.&lt;\/p&gt;  \t  &lt;p&gt;After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \u201cTwo Gun.\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\u2014the only non-Chinese member ever to hold this rank. While Cohen\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.&lt;\/p&gt;    &lt;p&gt;In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\u2019s position from \u201cagainst\u201d to \u201cabstention\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and David Gilbert.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/morris-two-gun-cohen-judith-clarks-gown-shop-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Morris \u201cTwo Gun\u201d Cohen - Judith Clark&#039;s Gown Shop (1951-1954)                                                                                    - 2022 Peel, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Morris \u201cTwo Gun\u201d Cohen - Mount Royal Hotel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/morris-two-gun-cohen-mount-royal-hotel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Morris \u201cTwo Gun\u201d Cohen - Mount Royal Hotel (1943)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Morris \u201cTwo Gun\u201d Cohen - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/morris-two-gun-cohen-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Morris \u201cTwo Gun\u201d Cohen - Residence (1947-1951)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moses Judah Hayes - Chief of Police\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moses-judah-hayes-chief-of-police\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Moses Judah Hayes - Chief of Police (1854-1861)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moses Judah Hayes - Hayes House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moses-judah-hayes-hayes-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Moses Judah Hayes - Hayes House (1849-1852)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moses Judah Hayes - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-271\">\n                                                    <span class=\"exhibit-title-text\">Moses Judah Hayes - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-271\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moses Judah Hayes - Residence (1843-1852)\"\n                                     data-address=\"SW Corner of Notre-Dame Est and Berri, Montreal, QC\"\n                                     data-description=\"&lt;p&gt;Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\u2019s police chief.&lt;\/p&gt;  &lt;p&gt;The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.&lt;\/p&gt;  &lt;p&gt;Hayes\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. &lt;\/p&gt;  &lt;p&gt;Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt; congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moses-judah-hayes-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moses Judah Hayes - Residence (1843-1852)                                                                                    - SW Corner of Notre-Dame Est and Berri, Montreal, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moses Judah Hayes - Residence (1853-1856)\"\n                                     data-address=\"215 St-Jacques, Montreal\"\n                                     data-description=\"&lt;p&gt;Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\u2019s police chief.&lt;\/p&gt;  &lt;p&gt;The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.&lt;\/p&gt;  &lt;p&gt;Hayes\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. &lt;\/p&gt;  &lt;p&gt;Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt; congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moses-judah-hayes-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moses Judah Hayes - Residence (1853-1856)                                                                                    - 215 St-Jacques, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moses Judah Hayes - Residence (1857-1861)\"\n                                     data-address=\"433 Place Jacques-Cartier, Montreal\"\n                                     data-description=\"&lt;p&gt;Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\u2019s police chief.&lt;\/p&gt;  &lt;p&gt;The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.&lt;\/p&gt;  &lt;p&gt;Hayes\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. &lt;\/p&gt;  &lt;p&gt;Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt;Shearith Israel&lt;\/a&gt; congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moses-judah-hayes-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moses Judah Hayes - Residence (1857-1861)                                                                                    - 433 Place Jacques-Cartier, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moshe Safdie - Habitat &#039;67\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moshe-safdie-habitat-67\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Moshe Safdie - Habitat &#039;67 (1967)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moshe Safdie - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-273\">\n                                                    <span class=\"exhibit-title-text\">Moshe Safdie - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-273\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moshe Safdie - Residence (1953-1959)\"\n                                     data-address=\"1940 Ave. Clinton, Montreal\"\n                                     data-description=\"&lt;p&gt;Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.&lt;\/p&gt;    &lt;p&gt;Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.&lt;\/p&gt;      &lt;p&gt;Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\u2019s most respected architects.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moshe-safdie-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moshe Safdie - Residence (1953-1959)                                                                                    - 1940 Ave. Clinton, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moshe Safdie - Residence (1960-1961)\"\n                                     data-address=\"3449 Hutchinson Apt. 7, Montreal\"\n                                     data-description=\"&lt;p&gt;Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.&lt;\/p&gt;    &lt;p&gt;Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.&lt;\/p&gt;      &lt;p&gt;Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\u2019s most respected architects.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moshe-safdie-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moshe Safdie - Residence (1960-1961)                                                                                    - 3449 Hutchinson Apt. 7, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Moshe Safdie - Residence (1964-1966)\"\n                                     data-address=\"506 Ave. des Pins O. Apt. 2, Montreal\"\n                                     data-description=\"&lt;p&gt;Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.&lt;\/p&gt;    &lt;p&gt;Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.&lt;\/p&gt;      &lt;p&gt;Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\u2019s most respected architects.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moshe-safdie-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Moshe Safdie - Residence (1964-1966)                                                                                    - 506 Ave. des Pins O. Apt. 2, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Moshe Safdie and Assoc.\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/moshe-safdie-and-assoc\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Moshe Safdie and Assoc. (1968-1978)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Nachalus Zkainim Old People&#039;s Home\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/nachalus-zkainim-old-peoples-home\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Nachalus Zkainim Old People&#039;s Home (1926-1927)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Naches- Gay and Lesbian Jews of Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naches-gay-and-lesbian-jews-of-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Naches- Gay and Lesbian Jews of Montreal (1982)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Headquarters of the Federation of Young Judaea of Canada\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-277\">\n                                                    <span class=\"exhibit-title-text\">National Headquarters of the Federation of Young Judaea of Canada<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-277\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada (1920-1935)\"\n                                     data-address=\"380 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada (1920-1935)                                                                                    - 380 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada (1963-1965)\"\n                                     data-address=\"4781 Van Horne, Room 203, Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada (1963-1965)                                                                                    - 4781 Van Horne, Room 203, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada (1948-1960)\"\n                                     data-address=\"2025 University, Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada (1948-1960)                                                                                    - 2025 University, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada (1936-1947)\"\n                                     data-address=\"527 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada (1936-1947)                                                                                    - 527 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-278\">\n                                                    <span class=\"exhibit-title-text\">National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-278\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea (1972)\"\n                                     data-address=\"1310 Greene, 8th Floor, Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada-canadian-young-judaea-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea (1972)                                                                                    - 1310 Greene, 8th Floor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea (1966-1971)\"\n                                     data-address=\"1247 Guy, Room 230, Montreal\"\n                                     data-description=\"&lt;p&gt;The 1920s through the 1940s were the peak years for Montreal\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\/&quot;&gt;Habonim&lt;\/a&gt; and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hashomer-hatzair-club\/&quot;&gt; Hashomer Hatzair &lt;\/a&gt; were popular among East European \u201cdowntowner\u201d families. &lt;\/p&gt;    &lt;p&gt;Young Judaea (YJ) or Yehuda Hatzair, Canada\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \u201ccheque-book Zionists\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/a-m-klein-canadian-jewish-chronicle\/&quot;&gt;A. M. Klein &lt;\/a&gt; served as YJ\u2019s educational director and national president in 1934; he also edited their publication, &lt;i&gt;The Judaean&lt;\/i&gt;. The national office later published &lt;i&gt;The Leader &lt;\/i&gt;newsletter and the &lt;i&gt;Dugma &lt;\/i&gt; leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. &lt;\/p&gt;    &lt;p&gt;But Young Judaea\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/habonim-labour-zionist-youth-organization\/&quot;&gt; Habonim&lt;\/a&gt;, wanted to demonstrate deeper Zionist commitment through commitment to &lt;i&gt;aliyah&lt;\/i&gt; (moving to Israel). By 1944, the zeal for &lt;i&gt;aliyah&lt;\/i&gt; spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \u201cradical\u201d elements. &lt;\/p&gt;  &lt;p&gt;While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year &lt;i&gt;machon&lt;\/i&gt; (institute) program in Israel in the 1950s. &lt;\/p&gt;    &lt;p&gt;Young Judaea\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli &lt;i&gt;schlichim&lt;\/i&gt; (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-lavy-becker-dorshei-emet\/&quot;&gt;  Dorshei Emet Reconstructionist Synagogue&lt;\/a&gt;. While the organization no longer has an official city presence, Young Judaea\u2019s camps continue to attract Montrealers. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-headquarters-of-the-federation-of-young-judaea-of-canada-canadian-young-judaea\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Headquarters of the Federation of Young Judaea of Canada \/ Canadian Young Judaea (1966-1971)                                                                                    - 1247 Guy, Room 230, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Radical School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-279\">\n                                                    <span class=\"exhibit-title-text\">National Radical School<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-279\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School (1913-1916)\"\n                                     data-address=\"3828-3830 Rue de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School (1913-1916)                                                                                    - 3828-3830 Rue de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School (1916-1918)\"\n                                     data-address=\"3881 Coloniale\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School (1916-1918)                                                                                    - 3881 Coloniale                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School (1919-1939)\"\n                                     data-address=\"3620-3622 de Bullion\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School (1919-1939)                                                                                    - 3620-3622 de Bullion                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Radical School - Bialik High School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-280\">\n                                                    <span class=\"exhibit-title-text\">National Radical School - Bialik High School<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-280\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Bialik High School (1972-1984)\"\n                                     data-address=\"7946 Wavell \"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-bialik-high-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Bialik High School (1972-1984)                                                                                    - 7946 Wavell                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Bialik High School (1984)\"\n                                     data-address=\"6500 Kildare\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-bialik-high-school-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Bialik High School (1984)                                                                                    - 6500 Kildare                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Radical School - JPPS\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-jpps\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                National Radical School - JPPS (1971)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"National Radical School - Peretz Shule\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-282\">\n                                                    <span class=\"exhibit-title-text\">National Radical School - Peretz Shule<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-282\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1931-1941)\"\n                                     data-address=\"3639 de Bullion\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1931-1941)                                                                                    - 3639 de Bullion                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1935-1939)\"\n                                     data-address=\"5609 St-Urbain\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1935-1939)                                                                                    - 5609 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1939-1941)\"\n                                     data-address=\"5454 Waverly\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1939-1941)                                                                                    - 5454 Waverly                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1940-1941)\"\n                                     data-address=\"4231 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1940-1941)                                                                                    - 4231 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1941-1958)\"\n                                     data-address=\"5706 de l&#039;Esplanade\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1941-1958)                                                                                    - 5706 de l&#039;Esplanade                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1942-1959)\"\n                                     data-address=\"118-120 Duluth E.\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1942-1959)                                                                                    - 118-120 Duluth E.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"National Radical School - Peretz Shule (1959-2004)\"\n                                     data-address=\"7950 Wavell\"\n                                     data-description=\"&lt;p&gt;Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule\/&quot;&gt;Jewish People\u2019s School (Yidishe Folks Shule)&lt;\/a&gt;, where\u00a0Hebrew and Yiddish were given equal attention.&lt;\/p&gt;    &lt;p&gt;As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\u2019s funding base.&lt;\/p&gt;    &lt;p&gt;Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. &lt;\/p&gt;    &lt;p&gt;The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \u201cuptowners\u201d and Yiddish-speaking immigrant \u201cdowntowners,\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \u201cdowntowner\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/yaacov-zipper-jewish-peretz-school\/&quot;&gt;Yaacov Zipper&lt;\/a&gt;, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\u00f4te-St-Luc following the westward migration of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Zipper served as the Peretz Shule principal for 50 years and was one of Canada\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\u2019s School, which created the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jpps-van-horne\/&quot;&gt;Jewish People\u2019s and Peretz School (JPPS)&lt;\/a&gt; and led to the opening of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/bialik-high-school\/&quot;&gt;Bialik High School&lt;\/a&gt; in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, JPPS-Bialik makes Montreal\u2019s Jewish community\u2019s commitment to the Yiddish language quite extraordinary. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/national-radical-school-peretz-shule-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        National Radical School - Peretz Shule (1959-2004)                                                                                    - 7950 Wavell                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-283\">\n                                                    <span class=\"exhibit-title-text\">Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-283\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress (1955-1970)\"\n                                     data-address=\"493 Sherbrooke, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-cercle-juif-de-langue-francaise-canadian-jewish-congress\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress (1955-1970)                                                                                    - 493 Sherbrooke, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress (1970)\"\n                                     data-address=\"1590 Dr. Penfield, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-cercle-juif-de-langue-francaise-canadian-jewish-congress-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Cercle juif de langue fran\u00e7aise - Canadian Jewish Congress (1970)                                                                                    - 1590 Dr. Penfield, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Na\u00efm Kattan - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-284\">\n                                                    <span class=\"exhibit-title-text\">Na\u00efm Kattan - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-284\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Residence (1956-1957)\"\n                                     data-address=\"4801 Cote Ste. Catherine Apt. 2, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Residence (1956-1957)                                                                                    - 4801 Cote Ste. Catherine Apt. 2, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Residence (1958-1959)\"\n                                     data-address=\"5546 Decelles Apt. 3, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Residence (1958-1959)                                                                                    - 5546 Decelles Apt. 3, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Residence (1960-1962)\"\n                                     data-address=\"5610 Decelles Apt. 12, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Residence (1960-1962)                                                                                    - 5610 Decelles Apt. 12, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Na\u00efm Kattan - Residence (1963-1967)\"\n                                     data-address=\"5057 Victoria Ave, Montreal\"\n                                     data-description=\"&lt;p&gt;Montreal writer, literary critic and professor Na\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\u00e9 Paris I \u2013\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.&lt;\/p&gt;  &lt;p&gt;In the 1950s, Montreal\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels &lt;i&gt;Adieu, Babylone&lt;\/i&gt; (1975; translated as &lt;i&gt;Farewell, Babylon&lt;\/i&gt;, 1976), &lt;i&gt;Les Fruits arrach\u00e9s&lt;\/i&gt; (1977; translated as &lt;i&gt;Paris Interlude&lt;\/i&gt;, 1979) and &lt;i&gt;La Fianc\u00e9e promise&lt;\/i&gt; (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the &lt;i&gt;Cercle juif de langue fran\u00e7aise&lt;\/i&gt;, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the &lt;i&gt;Bulletin du Cercle juif&lt;\/i&gt;, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in &lt;i&gt;Le Devoir&lt;\/i&gt;, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\u00e9bec and the  J. I. Segal Award for Literature.&lt;\/p&gt;  &lt;p&gt;Success has made Na\u00efm Kattan an iconic figure in Montreal\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\u2019s Jewish community.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/naim-kattan-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Na\u00efm Kattan - Residence (1963-1967)                                                                                    - 5057 Victoria Ave, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Neighbourhood House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-285\">\n                                                    <span class=\"exhibit-title-text\">Neighbourhood House<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-285\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Neighbourhood House (1927-1944)\"\n                                     data-address=\"3958 Laval, Montreal\"\n                                     data-description=\"&lt;p&gt;An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \u201cgo,\u201d but the place to \u201cgrow.\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\u2019s population; McGill sociologist Herman Ross claimed that \u201cHebrews\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\u2019s population, attributing this anomaly to the \u201csub-standard parenting\u201d of immigrant parents.&lt;\/p&gt;     &lt;p&gt;A \u201cJewish-community problem\u201d therefore necessitated a \u201cJewish community response.\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.&lt;\/p&gt;    &lt;p&gt;The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \u201canti-social tendencies.\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.&lt;\/p&gt;     &lt;p&gt;The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\u2019s Home on de l\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montefiore-hebrew-orphans-home\/&quot;&gt;Montefiore Hebrew Orphans\u2019 Home&lt;\/a&gt; and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.&lt;\/p&gt;    &lt;p&gt;The \u201csecond\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\u2019s growing Sephardic population. It would remain on Darlington until 1980.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/neighbourhood-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Neighbourhood House (1927-1944)                                                                                    - 3958 Laval, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Neighbourhood House (1945-1946)\"\n                                     data-address=\"4373 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt; An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \u201cgo,\u201d but the place to \u201cgrow.\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\u2019s population; McGill sociologist Herman Ross claimed that \u201cHebrews\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\u2019s population, attributing this anomaly to the \u201csub-standard parenting\u201d of immigrant parents. &lt;\/p&gt;    &lt;p&gt; A \u201cJewish-community problem\u201d therefore necessitated a \u201cJewish community response.\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. &lt;\/p&gt;    &lt;p&gt;The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \u201canti-social tendencies.\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. &lt;\/p&gt;    &lt;p&gt; The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\u2019s Home on de l\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former &lt;p&gt; &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montefiore-hebrew-orphans-home\/&quot;&gt; Montefiore Hebrew Orphan&#039;s Home and Herzl Dispensary&lt;\/a&gt;. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. &lt;\/p&gt;    &lt;p&gt; The \u201csecond\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the &lt;p&gt;    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\u2019s growing Sephardic population. It would remain on Darlington until 1980. &lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/neighbourhood-house-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Neighbourhood House (1945-1946)                                                                                    - 4373 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Neighbourhood House (1962-1964)\"\n                                     data-address=\"6650 Darlington, Montreal\"\n                                     data-description=\"&lt;p&gt;An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \u201cgo,\u201d but the place to \u201cgrow.\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\u2019s population; McGill sociologist Herman Ross claimed that \u201cHebrews\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\u2019s population, attributing this anomaly to the \u201csub-standard parenting\u201d of immigrant parents.&lt;\/p&gt;     &lt;p&gt;A \u201cJewish-community problem\u201d therefore necessitated a \u201cJewish community response.\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.&lt;\/p&gt;    &lt;p&gt;The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \u201canti-social tendencies.\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.&lt;\/p&gt;     &lt;p&gt;The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\u2019s Home on de l\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montefiore-hebrew-orphans-home\/&quot;&gt;Montefiore Hebrew Orphans\u2019 Home&lt;\/a&gt; and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.&lt;\/p&gt;    &lt;p&gt;The \u201csecond\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\u2019s growing Sephardic population. It would remain on Darlington until 1980.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/neighbourhood-house-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Neighbourhood House (1962-1964)                                                                                    - 6650 Darlington, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Neighbourhood House (1948-1962)\"\n                                     data-address=\"4440 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt; An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \u201cgo,\u201d but the place to \u201cgrow.\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\u2019s population; McGill sociologist Herman Ross claimed that \u201cHebrews\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\u2019s population, attributing this anomaly to the \u201csub-standard parenting\u201d of immigrant parents. &lt;\/p&gt;    &lt;p&gt; A \u201cJewish-community problem\u201d therefore necessitated a \u201cJewish community response.\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. &lt;\/p&gt;    &lt;p&gt;The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \u201canti-social tendencies.\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. &lt;\/p&gt;    &lt;p&gt; The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\u2019s Home on de l\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former &lt;p&gt; &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/montefiore-hebrew-orphans-home\/&quot;&gt; Montefiore Hebrew Orphan&#039;s Home and Herzl Dispensary&lt;\/a&gt;. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. &lt;\/p&gt;    &lt;p&gt; The \u201csecond\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the &lt;p&gt;    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\u2019s growing Sephardic population. It would remain on Darlington until 1980. &lt;\/p&gt;    &lt;p&gt; Compiled by Marian Pinsky. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/neighbourhood-house-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Neighbourhood House (1948-1962)                                                                                    - 4440 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"New Canadian Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-canadian-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                New Canadian Club (1947-1948)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"New World Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-287\">\n                                                    <span class=\"exhibit-title-text\">New World Club<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-287\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"New World Club (1949-1950)\"\n                                     data-address=\"4465 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.&lt;\/p&gt;  &lt;p&gt;The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.&lt;\/p&gt;  &lt;p&gt;Today, Montreal hosts the world\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-world-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        New World Club (1949-1950)                                                                                    - 4465 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"New World Club (1950-1951)\"\n                                     data-address=\"1542 Ducharme, Montreal\"\n                                     data-description=\"&lt;p&gt;The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.&lt;\/p&gt;  &lt;p&gt;The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.&lt;\/p&gt;  &lt;p&gt;Today, Montreal hosts the world\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-world-club-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        New World Club (1950-1951)                                                                                    - 1542 Ducharme, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"New World Club (1951)\"\n                                     data-address=\"5215 Waverly, Montreal\"\n                                     data-description=\"&lt;p&gt;The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.&lt;\/p&gt;  &lt;p&gt;The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.&lt;\/p&gt;  &lt;p&gt;Today, Montreal hosts the world\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-world-club-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        New World Club (1951)                                                                                    - 5215 Waverly, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"New World Club (1952)\"\n                                     data-address=\"422 St-Joseph O., Montreal\"\n                                     data-description=\"&lt;p&gt;The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.&lt;\/p&gt;  &lt;p&gt;The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.&lt;\/p&gt;  &lt;p&gt;Today, Montreal hosts the world\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-world-club-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        New World Club (1952)                                                                                    - 422 St-Joseph O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"New World Club (1959)\"\n                                     data-address=\"4605 Mackenzie, Montreal\"\n                                     data-description=\"&lt;p&gt;The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.&lt;\/p&gt;  &lt;p&gt;The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.&lt;\/p&gt;  &lt;p&gt;Today, Montreal hosts the world\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.&lt;\/p&gt;  &lt;p&gt;By Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/new-world-club-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        New World Club (1959)                                                                                    - 4605 Mackenzie, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Norman Massey - Parkley Clothes\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/norman-massey-parkley-clothes\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Norman Massey - Parkley Clothes (1937-1941)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Nosach Ha&#039;ari\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-289\">\n                                                    <span class=\"exhibit-title-text\">Nosach Ha&#039;ari<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-289\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Nosach Ha&#039;ari (1914-1962)\"\n                                     data-address=\"100 Ave des Pins E., Montreal \"\n                                     data-description=\"&lt;p&gt;&lt;u&gt;Historic outline&lt;\/u&gt;&lt;\/p&gt;    \t&lt;p&gt;Nosach Ha\u2019ari is often referred to as Nosach Ha\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.&lt;\/p&gt; &lt;p&gt;Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;    &lt;p&gt;The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the &lt;i&gt;aron hakodesh&lt;\/i&gt;, until finally demolishing the building in 2005, erecting a modern theatre.&lt;\/p&gt;    &lt;p&gt;&lt;u&gt;Physical description&lt;\/u&gt;&lt;\/p&gt;    \t&lt;p&gt;The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the &lt;i&gt;aron hakodesh&lt;\/i&gt; was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. &lt;\/p&gt;    &lt;p&gt;By Val\u00e9rie Beauchemin and Sara Tauben. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/nosach-haari\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Nosach Ha&#039;ari (1914-1962)                                                                                    - 100 Ave des Pins E., Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Nosach Ha&#039;ari (1963-2011)\"\n                                     data-address=\"5001 Vezina, Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;u&gt;Historic outline&lt;\/u&gt;&lt;\/p&gt;    \t&lt;p&gt;Nosach Ha\u2019ari is often referred to as Nosach Ha\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.&lt;\/p&gt; &lt;p&gt;Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Although the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;    &lt;p&gt;The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the &lt;i&gt;aron hakodesh&lt;\/i&gt;, until finally demolishing the building in 2005, erecting a modern theatre.&lt;\/p&gt;    &lt;p&gt;&lt;u&gt;Physical description&lt;\/u&gt;&lt;\/p&gt;    \t&lt;p&gt;The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the &lt;i&gt;aron hakodesh&lt;\/i&gt; was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. &lt;\/p&gt;    &lt;p&gt;By Val\u00e9rie Beauchemin and Sara Tauben. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/nosach-haari-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Nosach Ha&#039;ari (1963-2011)                                                                                    - 5001 Vezina, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ohel Moshe\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ohel-moshe\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ohel Moshe (1902-1906)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Ometz\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ometz\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Ometz (2008)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Paperman &amp; Sons\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-292\">\n                                                    <span class=\"exhibit-title-text\">Paperman &amp; Sons<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-292\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1911)\"\n                                     data-address=\"3711 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1911)                                                                                    - 3711 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1912-1913)\"\n                                     data-address=\"3465 Coloniale, Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1912-1913)                                                                                    - 3465 Coloniale, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1914)\"\n                                     data-address=\"2112 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1914)                                                                                    - 2112 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1916-1926)\"\n                                     data-address=\"206 Ontario E., Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1916-1926)                                                                                    - 206 Ontario E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1927-1959)\"\n                                     data-address=\"4081 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1927-1959)                                                                                    - 4081 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1954-1994)\"\n                                     data-address=\"5605 C\u00f4te-des-Neiges, Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1954-1994)                                                                                    - 5605 C\u00f4te-des-Neiges, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Paperman &amp; Sons (1994)\"\n                                     data-address=\"3888 Jean-Talon O., Montreal\"\n                                     data-description=\"&lt;p&gt;A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.&lt;\/p&gt;      &lt;p&gt;Paperman &amp; Sons, better known to the community as \u201dPaperman\u2019s,\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\u00f4te-des-Neiges Road in 1954, where Paperman\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.&lt;\/p&gt;     &lt;p&gt;While Paperman\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.&lt;\/p&gt;     &lt;p&gt;After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.&lt;\/p&gt;     &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/paperman-sons-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Paperman &amp; Sons (1994)                                                                                    - 3888 Jean-Talon O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pauline Donalda - Opera Guild of Montreal - His Majesty&#039;s Theatre\/Her Majesty&#039;s Theatre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pauline-donalda-opera-guild-of-montreal-his-majestys-theatre-her-majestys-theatre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pauline Donalda - Opera Guild of Montreal - His Majesty&#039;s Theatre\/Her Majesty&#039;s Theatre (1942-1963)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pauline-donalda-opera-guild-of-montreal-place-des-arts\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pauline Donalda - Opera Guild of Montreal - Place des Arts (1964-1970)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pauline Donalda - Residence\/Studio\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pauline-donalda-residence-studio\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pauline Donalda - Residence\/Studio (1937-1970)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pavilion of Judaism - Expo 67\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pavilion-of-judaism-expo-67\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pavilion of Judaism - Expo 67 (1967)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Peter Bercovitch - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/peter-bercovitch-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Peter Bercovitch - Residence (1912-1937)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pinsler Scholarship Case - Dufferin School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pinsler-scholarship-case-dufferin-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pinsler Scholarship Case - Dufferin School (1900-1903)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pinsler Scholarship Case - Pinsler Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pinsler-scholarship-case-pinsler-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pinsler Scholarship Case - Pinsler Residence (1900-1903)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/pinsler-scholarship-case-protestant-school-board-of-greater-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Pinsler Scholarship Case - Protestant School Board of Greater Montreal (1900-1903)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Podolier Loan and Discount Assn. (Anshei Ukraina)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/podolier-loan-and-discount-assn-anshei-ukraina\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Podolier Loan and Discount Assn. (Anshei Ukraina) (1929-1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Puper Rav \u2013 Congregation Chaside Belz Umachizike Hadas\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/puper-rav-congregation-chaside-belz-umachizike-hadas\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Puper Rav \u2013 Congregation Chaside Belz Umachizike Hadas (1984-2007)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Puper Rav \u2013 Congregation Chassidim Belz\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/puper-rav-congregation-chassidim-belz\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Puper Rav \u2013 Congregation Chassidim Belz (1957-1983)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Puper Rav \u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\u2019s Belz Community\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/puper-rav-rabbi-yaakov-yitzhak-neumann-of-montreals-belz-community\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Puper Rav \u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\u2019s Belz Community (1957-2007)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi David Feuerwerker - Beit Din\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-david-feuerwerker-beit-din\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi David Feuerwerker - Beit Din (1966-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi David Feuerwerker - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-david-feuerwerker-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi David Feuerwerker - Residence (1966-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi David Feuerwerker \u2013 Sociology Departement at Universit\u00e9 de Montr\u00e9al\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-david-feuerwerker-sociology-departement-at-universite-de-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi David Feuerwerker \u2013 Sociology Departement at Universit\u00e9 de Montr\u00e9al (1966-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Harry Stern - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-308\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Harry Stern - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-308\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Harry Stern - Residence (1929-1937)\"\n                                     data-address=\"1455 Peel, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/temple-emanu-el-6\/&quot;&gt;Temple Emanu-El&lt;\/a&gt;, the city\u2019s first Reform synagogue.&lt;\/p&gt;  &lt;p&gt;Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \u201cJewish anti-semites\u201d.&lt;\/p&gt;  &lt;p&gt;Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\u00c9mile L\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.&lt;\/p&gt;  &lt;p&gt;Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-harry-stern-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Harry Stern - Residence (1929-1937)                                                                                    - 1455 Peel, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Harry Stern - Residence (1938-1950)\"\n                                     data-address=\"2174 Sherbrooke Ouest Apt. 1, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/temple-emanu-el-6\/&quot;&gt;Temple Emanu-El&lt;\/a&gt;, the city\u2019s first Reform synagogue.&lt;\/p&gt;  &lt;p&gt;Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \u201cJewish anti-semites\u201d.&lt;\/p&gt;  &lt;p&gt;Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\u00c9mile L\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.&lt;\/p&gt;  &lt;p&gt;Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-harry-stern-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Harry Stern - Residence (1938-1950)                                                                                    - 2174 Sherbrooke Ouest Apt. 1, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Harry Stern - Residence (1951-1984)\"\n                                     data-address=\"3238 The Boulevard, Montreal\"\n                                     data-description=\"&lt;p&gt;Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/temple-emanu-el-6\/&quot;&gt;Temple Emanu-El&lt;\/a&gt;, the city\u2019s first Reform synagogue.&lt;\/p&gt;  &lt;p&gt;Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \u201cJewish anti-semites\u201d.&lt;\/p&gt;  &lt;p&gt;Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\u00c9mile L\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.&lt;\/p&gt;  &lt;p&gt;Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-harry-stern-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Harry Stern - Residence (1951-1984)                                                                                    - 3238 The Boulevard, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Lavy Becker - Allied Jewish Community Services\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-allied-jewish-community-services\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi Lavy Becker - Allied Jewish Community Services (1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Lavy Becker - Congregation Beth El\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-310\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Lavy Becker - Congregation Beth El<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-310\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Congregation Beth El (1951-1956)\"\n                                     data-address=\"60 Roosevelt\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-congregation-beth-el\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Congregation Beth El (1951-1956)                                                                                    - 60 Roosevelt                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Congregation Beth El (1957)\"\n                                     data-address=\"1000 Lucerne\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-congregation-beth-el-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Congregation Beth El (1957)                                                                                    - 1000 Lucerne                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Lavy Becker - Dorshei Emet\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-dorshei-emet\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi Lavy Becker - Dorshei Emet (1960-1967)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Lavy Becker - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-312\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Lavy Becker - Residence<\/span>\n                            <span class=\"exhibit-count\">(9)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-312\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1911)\"\n                                     data-address=\"3494 St-Laurent\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1911)                                                                                    - 3494 St-Laurent                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1913)\"\n                                     data-address=\"3416 St-Dominique\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1913)                                                                                    - 3416 St-Dominique                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1914-1917)\"\n                                     data-address=\"113 Prince Arthur E.\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1914-1917)                                                                                    - 113 Prince Arthur E.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1918-1922)\"\n                                     data-address=\"3746 Laval\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1918-1922)                                                                                    - 3746 Laval                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1923-1925)\"\n                                     data-address=\"206 Laurier O.\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1923-1925)                                                                                    - 206 Laurier O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1926)\"\n                                     data-address=\"5258 Jeanne-Mance\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1926)                                                                                    - 5258 Jeanne-Mance                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1927)\"\n                                     data-address=\"997 Dorchester O.\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1927)                                                                                    - 997 Dorchester O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1945-1950)\"\n                                     data-address=\"4992 Lacombe\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1945-1950)                                                                                    - 4992 Lacombe                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Residence (1971-2001)\"\n                                     data-address=\"4840 C\u00f4te-Saint-Luc\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-residence-9\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Residence (1971-2001)                                                                                    - 4840 C\u00f4te-Saint-Luc                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Lavy Becker - Young Israel of Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-313\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Lavy Becker - Young Israel of Montreal<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-313\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Young Israel of Montreal (1921-1924)\"\n                                     data-address=\"3501 Jeanne-Mance\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-young-israel-of-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Young Israel of Montreal (1921-1924)                                                                                    - 3501 Jeanne-Mance                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Lavy Becker - Young Israel of Montreal (1924-1935)\"\n                                     data-address=\"5148 St-Laurent\"\n                                     data-description=\"&lt;p&gt;Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. &lt;\/p&gt;  &lt;p&gt;Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\u2019s first Conservative synagogue to have mixed seating.&lt;\/p&gt;  &lt;p&gt;Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress-3\/&quot;&gt;Canadian Jewish Congress&lt;\/a&gt; (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-lavy-becker-young-israel-of-montreal-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Lavy Becker - Young Israel of Montreal (1924-1935)                                                                                    - 5148 St-Laurent                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Simon Glazer - Beth David (Rumanishe Shul)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-beth-david-rumanishe-shul\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi Simon Glazer - Beth David (Rumanishe Shul) (1907-1918)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Simon Glazer - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-315\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Simon Glazer - Residence<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-315\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Simon Glazer - Residence (1912-1915)\"\n                                     data-address=\"3650 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \u201cuptowners\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.&lt;\/p&gt;    &lt;p&gt;A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\u2019s and Sheltering Home in 1910 to assist the community\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    &lt;\/p&gt;    &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Simon Glazer - Residence (1912-1915)                                                                                    - 3650 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Simon Glazer - Residence (1909-1912)\"\n                                     data-address=\"2096 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \u201cuptowners\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.&lt;\/p&gt;    &lt;p&gt;A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\u2019s and Sheltering Home in 1910 to assist the community\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    &lt;\/p&gt;    &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Simon Glazer - Residence (1909-1912)                                                                                    - 2096 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Simon Glazer - Residence (1907-1909)\"\n                                     data-address=\"3881 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \u201cuptowners\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.&lt;\/p&gt;    &lt;p&gt;A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\u2019s and Sheltering Home in 1910 to assist the community\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    &lt;\/p&gt;    &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Simon Glazer - Residence (1907-1909)                                                                                    - 3881 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Simon Glazer - Residence (1915-1918)\"\n                                     data-address=\"3855 Laval, Montreal\"\n                                     data-description=\"&lt;p&gt;From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \u201cuptowners\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.&lt;\/p&gt;    &lt;p&gt;A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\u2019s and Sheltering Home in 1910 to assist the community\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    &lt;\/p&gt;    &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Simon Glazer - Residence (1915-1918)                                                                                    - 3855 Laval, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Simon Glazer - Residence (1918)\"\n                                     data-address=\"135 Sherbrooke E., Montreal\"\n                                     data-description=\"&lt;p&gt;From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \u201cuptowners\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.&lt;\/p&gt;    &lt;p&gt;A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\u2019s and Sheltering Home in 1910 to assist the community\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the &lt;i&gt;Keneder Adler&lt;\/i&gt;, Montreal\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    &lt;\/p&gt;    &lt;p&gt; Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Simon Glazer - Residence (1918)                                                                                    - 135 Sherbrooke E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-simon-glazer-shaare-tefilah-austria-hungarian-synagogue\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue) (1907-1918)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Yudel Rosenberg - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-317\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Yudel Rosenberg - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-317\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Yudel Rosenberg - Residence (1921-1922)\"\n                                     data-address=\"3551 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.&lt;\/p&gt;    &lt;p&gt;Rosenberg played an important role in Montreal\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-residence\/&quot;&gt;Hirsch Cohen&lt;\/a&gt; led the foundation in 1922 of the Jewish Council of Montreal (Va\u2019ad Ha-\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\u2019ad Ha-\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-yudel-rosenberg-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Yudel Rosenberg - Residence (1921-1922)                                                                                    - 3551 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Yudel Rosenberg - Residence (1922-1923)\"\n                                     data-address=\"3723 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.&lt;\/p&gt;    &lt;p&gt;Rosenberg played an important role in Montreal\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-residence\/&quot;&gt;Hirsch Cohen&lt;\/a&gt; led the foundation in 1922 of the Jewish Council of Montreal (Va\u2019ad Ha-\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\u2019ad Ha-\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-yudel-rosenberg-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Yudel Rosenberg - Residence (1922-1923)                                                                                    - 3723 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Yudel Rosenberg - Residence (1924-1931)\"\n                                     data-address=\"4059 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.&lt;\/p&gt;    &lt;p&gt;Rosenberg played an important role in Montreal\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-residence\/&quot;&gt;Hirsch Cohen&lt;\/a&gt; led the foundation in 1922 of the Jewish Council of Montreal (Va\u2019ad Ha-\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\u2019ad Ha-\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-yudel-rosenberg-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Yudel Rosenberg - Residence (1924-1931)                                                                                    - 4059 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Yudel Rosenberg - Residence (1932-1935)\"\n                                     data-address=\"4587 Jeanne-Mance, Montreal\"\n                                     data-description=\"&lt;p&gt;Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.&lt;\/p&gt;    &lt;p&gt;Rosenberg played an important role in Montreal\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-zvi-hirsch-cohen-residence\/&quot;&gt;Hirsch Cohen&lt;\/a&gt; led the foundation in 1922 of the Jewish Council of Montreal (Va\u2019ad Ha-\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\u2019ad Ha-\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/mordecai-richler\/&quot;&gt;Mordecai Richler&lt;\/a&gt;.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-yudel-rosenberg-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Yudel Rosenberg - Residence (1932-1935)                                                                                    - 4587 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Zvi Hirsch Cohen - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-318\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Zvi Hirsch Cohen - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-318\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Residence (1896-1897)\"\n                                     data-address=\"1275 St-Dominique, Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Residence (1896-1897)                                                                                    - 1275 St-Dominique, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Residence (1898-1907)\"\n                                     data-address=\"1285 St-Dominique, Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Residence (1898-1907)                                                                                    - 1285 St-Dominique, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Residence (1908-1913)\"\n                                     data-address=\"301 Ren\u00e9-L\u00e9vesque E., Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Residence (1908-1913)                                                                                    - 301 Ren\u00e9-L\u00e9vesque E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Residence (1914-1950)\"\n                                     data-address=\"3700 Laval, Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Residence (1914-1950)                                                                                    - 3700 Laval, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-319\">\n                                                    <span class=\"exhibit-title-text\">Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-319\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council) (1924-1928)\"\n                                     data-address=\"2003 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council) (1924-1928)                                                                                    - 2003 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council) (1929-1950)\"\n                                     data-address=\"3575 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;A fixture of Montreal\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \u201ckosher meat\u201d disputes as president of the Va&#039;ad Ha-Rabbanim (Rabbinical Council) of the Va\u2019ad Ha\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\u2019s history. &lt;\/p&gt;    &lt;p&gt;Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. &lt;\/p&gt;    &lt;p&gt;In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\u2019s son, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-freedman-company\/&quot;&gt;Lyon Cohen&lt;\/a&gt;, would become an important community and business leader himself.) Lacking his brother\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/rabbi-simon-glazer-residence-3\/&quot;&gt;Rabbi Simon Glazer&lt;\/a&gt;, and founded the Va&#039;ad Ha-Rabbanim of the Va&#039;ad Ha-&#039;Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s main Yiddish newspaper) and main founder of the Va\u2019ad Ha-\u2018Ir, Rabbi Cohen retained his status as unofficial \u2018Chief Rabbi\u2019 against contending Rabbis Glazer and Yudel Rosenberg. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. &lt;\/p&gt;    &lt;p&gt;Rabbi Cohen\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \u201cuptowner\u201d elite and their Yiddish-speaking \u201cdowntowner\u201d working-class counterparts. While his Yiddish and European roots appealed to \u201cdowntowners,\u201d his family connections to the Shaar Hashomayim tied him to the West End \u201cuptowners.\u201d &lt;\/p&gt;    &lt;p&gt;A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the &lt;i&gt;Keneder Adler&lt;\/i&gt;. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-immigrant-aid-society\/&quot;&gt;Jewish Immigrant Aid Society&lt;\/a&gt;, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinksy &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbi Zvi Hirsch Cohen - Va&#039;ad Ha&#039;ir (Jewish Community Council) (1929-1950)                                                                                    - 3575 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rabbinical College of Canada\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-320\">\n                                                    <span class=\"exhibit-title-text\">Rabbinical College of Canada<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-320\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbinical College of Canada (1941-1942)\"\n                                     data-address=\"100 Ave des Pins E., Montreal \"\n                                     data-description=\"&lt;p&gt; Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbinical-college-of-canada\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbinical College of Canada (1941-1942)                                                                                    - 100 Ave des Pins E., Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbinical College of Canada (1962-2015)\"\n                                     data-address=\"6405 Westbury, Montreal \"\n                                     data-description=\"&lt;p&gt; Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbinical-college-of-canada-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbinical College of Canada (1962-2015)                                                                                    - 6405 Westbury, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rabbinical College of Canada (1943-1962)\"\n                                     data-address=\"5265 Ave du Parc, Montreal \"\n                                     data-description=\"&lt;p&gt; Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the &lt;i&gt; Anshei Chabad Lubavitch &lt;\/i&gt; group, as well as the &lt;i&gt; Beys Medresh Nusach Ha\u2019Ari &lt;\/i&gt; synagogue and study hall. &lt;\/p&gt;    &lt;p&gt; The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the &lt;i&gt; Tomchei Temimim &lt;\/i&gt; yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper &lt;i&gt; Der Keneder Adler &lt;\/i&gt; gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. &lt;\/p&gt;    &lt;p&gt; The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the &lt;i&gt; Nusach Ha\u2019Ari &lt;\/i&gt; synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or &lt;i&gt; Yeshivas Tomchei Temimim Lubavitch &lt;\/i&gt;, it is currently located on Westbury in the C\u00f4te-des-Neiges district of Montreal. &lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rabbinical-college-of-canada-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rabbinical College of Canada (1943-1962)                                                                                    - 5265 Ave du Parc, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Reuben Brainin - Der Veg Editor\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reuben-brainin-der-veg-editor\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Reuben Brainin - Der Veg Editor (1915-1917)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Reuben Brainin - Keneder Adler Editor\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reuben-brainin-keneder-adler-editor\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Reuben Brainin - Keneder Adler Editor (1912-1915)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Reuben Brainin - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-323\">\n                                                    <span class=\"exhibit-title-text\">Reuben Brainin - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-323\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Reuben Brainin - Residence (1912-1914)\"\n                                     data-address=\"5938 Ave. du Parc, Apt. 15, Montreal \"\n                                     data-description=\"&lt;p&gt; Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of &lt;i&gt; Chabad Lubavitch &lt;\/i&gt;. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the &lt;i&gt; Haskalah &lt;\/i&gt; (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\u2019s most prominent proponents of the Hebrew language.&lt;\/p&gt;      &lt;p&gt; In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily &lt;i&gt; Der Veg &lt;\/i&gt;, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\u2019s renowned &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt; Jewish Public Library &lt;\/a&gt;. In that same year, he also played an important role in creating the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-5\/&quot;&gt; Yidishe Folks Shule (Jewish People\u2019s School) &lt;\/a&gt;. &lt;\/p&gt;    &lt;p&gt; For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. &lt;\/p&gt;    &lt;p&gt; In 1916, Brainin returned to New York to edit the Hebrew journal &lt;i&gt; Ha-Toren &lt;\/i&gt;. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. &lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reuben-brainin-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Reuben Brainin - Residence (1912-1914)                                                                                    - 5938 Ave. du Parc, Apt. 15, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Reuben Brainin - Residence (1915-1917)\"\n                                     data-address=\"533 Ave. Davaar, Montreal \"\n                                     data-description=\"&lt;p&gt; Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of &lt;i&gt; Chabad Lubavitch &lt;\/i&gt;. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the &lt;i&gt; Haskalah &lt;\/i&gt; (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\u2019s most prominent proponents of the Hebrew language.&lt;\/p&gt;      &lt;p&gt; In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily &lt;i&gt; Der Veg &lt;\/i&gt;, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\u2019s renowned &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt; Jewish Public Library &lt;\/a&gt;. In that same year, he also played an important role in creating the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-peoples-school-yidishe-folks-shule-5\/&quot;&gt; Yidishe Folks Shule (Jewish People\u2019s School) &lt;\/a&gt;. &lt;\/p&gt;    &lt;p&gt; For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. &lt;\/p&gt;    &lt;p&gt; In 1916, Brainin returned to New York to edit the Hebrew journal &lt;i&gt; Ha-Toren &lt;\/i&gt;. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. &lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reuben-brainin-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Reuben Brainin - Residence (1915-1917)                                                                                    - 533 Ave. Davaar, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reuben-brainin-yidishe-folks-bibliotek-and-folks-universitat\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat (1914)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Reverend Abraham de Sola - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-325\">\n                                                    <span class=\"exhibit-title-text\">Reverend Abraham de Sola - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-325\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Reverend Abraham de Sola - Residence (1847-1871)\"\n                                     data-address=\"Rue Chenneville et Rue de la Gaucheti\u00e8re Ouest, Montreal\"\n                                     data-description=\"&lt;p&gt;A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue-3\/&quot;&gt;Shearith Israel&lt;\/a&gt;) and the first rabbinic leader of Montreal\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.&lt;\/p&gt;   &lt;p&gt;Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \u201cBritish\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\u2019s Jewish community.&lt;\/p&gt;  &lt;p&gt;In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.&lt;\/p&gt;  &lt;p&gt;A prominent figure in Montreal\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reverend-abraham-de-sola-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Reverend Abraham de Sola - Residence (1847-1871)                                                                                    - Rue Chenneville et Rue de la Gaucheti\u00e8re Ouest, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Reverend Abraham de Sola - Residence (1872-1882)\"\n                                     data-address=\"2001 Avenue Mcgill College, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (&lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/&quot;&gt; Shearith Israel&lt;\/a&gt;) and the first rabbinic leader of Montreal\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.&lt;\/p&gt;  &lt;p&gt;Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \u201cBritish\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\u2019s Jewish community.&lt;\/p&gt;  &lt;p&gt;In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.&lt;\/p&gt;  &lt;p&gt;A prominent figure in Montreal\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/reverend-abraham-de-sola-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Reverend Abraham de Sola - Residence (1872-1882)                                                                                    - 2001 Avenue Mcgill College, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rokhl Korn - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-326\">\n                                                    <span class=\"exhibit-title-text\">Rokhl Korn - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-326\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rokhl Korn - Residence (1948-1951)\"\n                                     data-address=\"280 Bernard O., Montreal \"\n                                     data-description=\"&lt;p&gt;Yiddish poet Rokhl Korn (n\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.&lt;\/p&gt;    &lt;p&gt;In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including &lt;i&gt;Dorf&lt;\/i&gt; (&lt;i&gt;Village,&lt;\/i&gt; 1928) and &lt;i&gt;Royter mon&lt;\/i&gt; (&lt;i&gt;Red Poppies,&lt;\/i&gt; 1937).&lt;\/p&gt;    &lt;p&gt;In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.&lt;\/p&gt;    &lt;p&gt;Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled &lt;i&gt;Heym un heymlozikayt&lt;\/i&gt; (&lt;i&gt;Home and Homelessness&lt;\/i&gt;, 1948), in the beginning of which she wrote, \u201cThis book is dedicated to all my dead.\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.&lt;\/p&gt;    &lt;p&gt;During her lifetime, Korn\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rokhl-korn-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rokhl Korn - Residence (1948-1951)                                                                                    - 280 Bernard O., Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rokhl Korn - Residence (1952-1957)\"\n                                     data-address=\"2050\/2052 Goyer, Montreal \"\n                                     data-description=\"&lt;p&gt;Yiddish poet Rokhl Korn (n\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.&lt;\/p&gt;    &lt;p&gt;In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including &lt;i&gt;Dorf&lt;\/i&gt; (&lt;i&gt;Village,&lt;\/i&gt; 1928) and &lt;i&gt;Royter mon&lt;\/i&gt; (&lt;i&gt;Red Poppies,&lt;\/i&gt; 1937).&lt;\/p&gt;    &lt;p&gt;In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.&lt;\/p&gt;    &lt;p&gt;Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled &lt;i&gt;Heym un heymlozikayt&lt;\/i&gt; (&lt;i&gt;Home and Homelessness&lt;\/i&gt;, 1948), in the beginning of which she wrote, \u201cThis book is dedicated to all my dead.\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.&lt;\/p&gt;    &lt;p&gt;During her lifetime, Korn\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rokhl-korn-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rokhl Korn - Residence (1952-1957)                                                                                    - 2050\/2052 Goyer, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Rokhl Korn - Residence (1958-1982)\"\n                                     data-address=\"21 Maplewood, Montreal \"\n                                     data-description=\"&lt;p&gt;Yiddish poet Rokhl Korn (n\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.&lt;\/p&gt;    &lt;p&gt;In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including &lt;i&gt;Dorf&lt;\/i&gt; (&lt;i&gt;Village,&lt;\/i&gt; 1928) and &lt;i&gt;Royter mon&lt;\/i&gt; (&lt;i&gt;Red Poppies,&lt;\/i&gt; 1937).&lt;\/p&gt;    &lt;p&gt;In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.&lt;\/p&gt;    &lt;p&gt;Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled &lt;i&gt;Heym un heymlozikayt&lt;\/i&gt; (&lt;i&gt;Home and Homelessness&lt;\/i&gt;, 1948), in the beginning of which she wrote, \u201cThis book is dedicated to all my dead.\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.&lt;\/p&gt;    &lt;p&gt;During her lifetime, Korn\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.&lt;\/p&gt;    &lt;p&gt;Compiled by Richard Kreitner&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rokhl-korn-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Rokhl Korn - Residence (1958-1982)                                                                                    - 21 Maplewood, Montreal                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rose Esterson - ILGWU\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rose-esterson-ilgwu\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rose Esterson - ILGWU (1933-1954)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters (1933-1939)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Rubenstein Baths\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/rubenstein-baths\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Rubenstein Baths (1920-1958)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sam Borenstein - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sam-borenstein-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Sam Borenstein - Residence (1935)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samson Burke - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samson-burke-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samson Burke - Residence (1930-1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Bronfman - Distillers Corporation Ltd\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-distillers-corporation-ltd\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samuel Bronfman - Distillers Corporation Ltd (1925-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-distillery-corporation-seagrams-ltd-distillery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery (1929-1970)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-distillery-corporation-seagrams-ltd-head-office\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office (1929-1970)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Bronfman - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-335\">\n                                                    <span class=\"exhibit-title-text\">Samuel Bronfman - Residence<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-335\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel Bronfman - Residence (1925-1927)\"\n                                     data-address=\"395 Roslyn, Westmount\"\n                                     data-description=\"&lt;p&gt;Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \u201cMr. Sam\u201d helped create a dynasty of business and Jewish communal leaders in North America. &lt;\/p&gt;    &lt;p&gt;Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\u201333), benefiting from Quebec\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\u2019 revocation. Interestingly, the name &lt;i&gt;Bronfman&lt;\/i&gt; means \u201cliquor-man\u201d in Yiddish.&lt;\/p&gt;    &lt;p&gt;The \u201cwhisky king of America\u201d was also one of the Jewish community\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-general-hospital\/&quot;&gt;Jewish General Hospital&lt;\/a&gt; fundraising campaigns. Bronfman\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform &lt;i&gt;tikun olam&lt;\/i&gt; (repair the world), but was also a reaction to his exclusion from Montreal\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.&lt;\/p&gt;     &lt;p&gt;After the war, \u201cMr. Sam\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. &lt;\/p&gt;    &lt;p&gt;Samuel and his wife Saidye\u2018s children have continued their parents\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel Bronfman - Residence (1925-1927)                                                                                    - 395 Roslyn, Westmount                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel Bronfman - Residence (1927-1928)\"\n                                     data-address=\"2172 Lincoln, Montr\u00e9al\"\n                                     data-description=\"&lt;p&gt;Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \u201cMr. Sam\u201d helped create a dynasty of business and Jewish communal leaders in North America. &lt;\/p&gt;    &lt;p&gt;Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\u201333), benefiting from Quebec\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\u2019 revocation. Interestingly, the name &lt;i&gt;Bronfman&lt;\/i&gt; means \u201cliquor-man\u201d in Yiddish.&lt;\/p&gt;    &lt;p&gt;The \u201cwhisky king of America\u201d was also one of the Jewish community\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-general-hospital\/&quot;&gt;Jewish General Hospital&lt;\/a&gt; fundraising campaigns. Bronfman\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform &lt;i&gt;tikun olam&lt;\/i&gt; (repair the world), but was also a reaction to his exclusion from Montreal\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.&lt;\/p&gt;     &lt;p&gt;After the war, \u201cMr. Sam\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. &lt;\/p&gt;    &lt;p&gt;Samuel and his wife Saidye\u2018s children have continued their parents\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel Bronfman - Residence (1927-1928)                                                                                    - 2172 Lincoln, Montr\u00e9al                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel Bronfman - Residence (1929-1971)\"\n                                     data-address=\"15 Belvedere, Westmount\"\n                                     data-description=\"&lt;p&gt;Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \u201cMr. Sam\u201d helped create a dynasty of business and Jewish communal leaders in North America. &lt;\/p&gt;    &lt;p&gt;Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\u201333), benefiting from Quebec\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\u2019 revocation. Interestingly, the name &lt;i&gt;Bronfman&lt;\/i&gt; means \u201cliquor-man\u201d in Yiddish.&lt;\/p&gt;    &lt;p&gt;The \u201cwhisky king of America\u201d was also one of the Jewish community\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-general-hospital\/&quot;&gt;Jewish General Hospital&lt;\/a&gt; fundraising campaigns. Bronfman\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform &lt;i&gt;tikun olam&lt;\/i&gt; (repair the world), but was also a reaction to his exclusion from Montreal\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.&lt;\/p&gt;     &lt;p&gt;After the war, \u201cMr. Sam\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. &lt;\/p&gt;    &lt;p&gt;Samuel and his wife Saidye\u2018s children have continued their parents\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-bronfman-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel Bronfman - Residence (1929-1971)                                                                                    - 15 Belvedere, Westmount                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-godinsky-and-the-psbgm-protestant-school-board-of-greater-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal (1964-1973)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-godinsky-et-la-psbgm-protestant-school-board-of-greater-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal (1964-1973)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel William Jacobs - Law Office\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-338\">\n                                                    <span class=\"exhibit-title-text\">Samuel William Jacobs - Law Office<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-338\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Law Office (1895-1900)\"\n                                     data-address=\"511 Place d&#039;Armes, Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-law-office\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Law Office (1895-1900)                                                                                    - 511 Place d&#039;Armes, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Law Office (1901-1908)\"\n                                     data-address=\"57 St. Jacques, Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-law-office-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Law Office (1901-1908)                                                                                    - 57 St. Jacques, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Law Office (1909-1938)\"\n                                     data-address=\"107 St. Antoine O., Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-law-office-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Law Office (1909-1938)                                                                                    - 107 St. Antoine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Samuel William Jacobs - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-339\">\n                                                    <span class=\"exhibit-title-text\">Samuel William Jacobs - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-339\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Residence (1892-1913)\"\n                                     data-address=\"2000 McGill College, Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Residence (1892-1913)                                                                                    - 2000 McGill College, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Residence (1914-1917)\"\n                                     data-address=\"4141 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Residence (1914-1917)                                                                                    - 4141 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Residence (1918-1919)\"\n                                     data-address=\"582 Cote-St-Antoine, Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Residence (1918-1919)                                                                                    - 582 Cote-St-Antoine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Samuel William Jacobs - Residence (1920-1938)\"\n                                     data-address=\"334 Cote-St-Antoine, Montreal\"\n                                     data-description=\"&lt;p&gt;An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.&lt;\/p&gt;  &lt;p&gt;Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.&lt;\/p&gt;  &lt;p&gt;In 1897, Samuel William Jacobs and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/lyon-cohen-residence\/&quot;&gt;Lyon Cohen&lt;\/a&gt; cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.&lt;\/p&gt;  &lt;p&gt;Over the course of his career, Sam Jacobs presided over two major Jewish organizations, &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;the Baron de Hirsch Institute&lt;\/a&gt; (1912 to 1914) and &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/h-m-caiserman-canadian-jewish-congress\/&quot;&gt;the Canadian Jewish Congress&lt;\/a&gt; (1934 to 1938). He also participated in the establishment of &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hebrew-free-loan-association\/&quot;&gt;the Hebrew Free Loan Society&lt;\/a&gt;.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/samuel-william-jacobs-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Samuel William Jacobs - Residence (1920-1938)                                                                                    - 334 Cote-St-Antoine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Saul Hayes - Canadian Jewish Congress\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-340\">\n                                                    <span class=\"exhibit-title-text\">Saul Hayes - Canadian Jewish Congress<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-340\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Canadian Jewish Congress (1942-1947)\"\n                                     data-address=\"1121 Ste-Catherine O., 6th floor, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-canadian-jewish-congress\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Canadian Jewish Congress (1942-1947)                                                                                    - 1121 Ste-Catherine O., 6th floor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Canadian Jewish Congress (1948)\"\n                                     data-address=\"2025 University, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-canadian-jewish-congress-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Canadian Jewish Congress (1948)                                                                                    - 2025 University, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Canadian Jewish Congress (1949-1970)\"\n                                     data-address=\"493 Sherbrooke Ouest, 3r Floor, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-canadian-jewish-congress-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Canadian Jewish Congress (1949-1970)                                                                                    - 493 Sherbrooke Ouest, 3r Floor, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Canadian Jewish Congress (1970-1980)\"\n                                     data-address=\"1590 Dr. Penfield, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-canadian-jewish-congress-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Canadian Jewish Congress (1970-1980)                                                                                    - 1590 Dr. Penfield, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Saul Hayes - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-341\">\n                                                    <span class=\"exhibit-title-text\">Saul Hayes - Residence<\/span>\n                            <span class=\"exhibit-count\">(7)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-341\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1906-1910)\"\n                                     data-address=\"3709 Drolet, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1906-1910)                                                                                    - 3709 Drolet, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1911-1916)\"\n                                     data-address=\"215 Mont-Royal O., Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1911-1916)                                                                                    - 215 Mont-Royal O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1917-1935)\"\n                                     data-address=\"7 Winchester Ave, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1917-1935)                                                                                    - 7 Winchester Ave, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1936)\"\n                                     data-address=\"5268 Cote-St-Antoine, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1936)                                                                                    - 5268 Cote-St-Antoine, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1937-1938)\"\n                                     data-address=\"4507 Melrose, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1937-1938)                                                                                    - 4507 Melrose, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1939-1940)\"\n                                     data-address=\"7 Winchester Ave, Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1939-1940)                                                                                    - 7 Winchester Ave, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Saul Hayes - Residence (1940-1980)\"\n                                     data-address=\"5668 Notre-Dame-de-Grace Ave., Montreal\"\n                                     data-description=\"&lt;p&gt;Saul Hayes (1906\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.&lt;\/p&gt;    &lt;p&gt;After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/samuel-bronfman-residence-3\/&quot;&gt;Samuel Bronfman&lt;\/a&gt;, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.&lt;\/p&gt;    &lt;p&gt;Hayes was active in many lobbying efforts during his campaign to challenge Canada\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\/&quot;&gt;Hirsch Wolofsky&lt;\/a&gt;, editor of the &lt;i&gt;Keneder Adler&lt;\/i&gt; (Montreal\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \u2013 less than any other Western country.&lt;\/p&gt;    &lt;p&gt;Known as \u201cMr. Canadian Jewish Congress,\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\u2019s right-hand man, Hayes was instrumental in Congress\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the &lt;i&gt;Protocols of the Elders of Zion&lt;\/i&gt;, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.&lt;\/p&gt;    &lt;p&gt;Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.&lt;\/p&gt;    &lt;p&gt;Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Saul Hayes - Residence (1940-1980)                                                                                    - 5668 Notre-Dame-de-Grace Ave., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-sperber-marcus-godine-and-hayes-law-firm\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm (1932-1938)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Saul Hayes - United Jewish Relief Agencies of Canada\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/saul-hayes-united-jewish-relief-agencies-of-canada\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Saul Hayes - United Jewish Relief Agencies of Canada (1940-1942)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Shaar Hashomayim\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-344\">\n                                                    <span class=\"exhibit-title-text\">Shaar Hashomayim<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-344\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shaar Hashomayim (1922)\"\n                                     data-address=\"450 Kensington, Montreal\"\n                                     data-description=\"&lt;p&gt;Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.&lt;\/p&gt;    &lt;p&gt;Canada\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.&lt;\/p&gt;    &lt;p&gt;Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-school-question-protestant-school-board\/&quot;&gt;Jewish School Question&lt;\/a&gt; of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.&lt;\/p&gt;    &lt;p&gt;With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.&lt;\/p&gt;    &lt;p&gt;Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shaar-hashomayim\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shaar Hashomayim (1922)                                                                                    - 450 Kensington, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shaar Hashomayim (1886-1922)\"\n                                     data-address=\"2039 McGill College, Montreal\"\n                                     data-description=\"&lt;p&gt;Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.&lt;\/p&gt;    &lt;p&gt;Canada\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.&lt;\/p&gt;    &lt;p&gt;Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-school-question-protestant-school-board\/&quot;&gt;Jewish School Question&lt;\/a&gt; of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.&lt;\/p&gt;    &lt;p&gt;With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.&lt;\/p&gt;    &lt;p&gt;Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shaar-hashomayim-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shaar Hashomayim (1886-1922)                                                                                    - 2039 McGill College, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shaar Hashomayim (1859-1886)\"\n                                     data-address=\"915 Rue de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.&lt;\/p&gt;    &lt;p&gt;Canada\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.&lt;\/p&gt;    &lt;p&gt;Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-school-question-protestant-school-board\/&quot;&gt;Jewish School Question&lt;\/a&gt; of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.&lt;\/p&gt;    &lt;p&gt;With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.&lt;\/p&gt;    &lt;p&gt;Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.&lt;\/p&gt;    &lt;p&gt;Compiled by Val\u00e9rie Beauchemin and translated by Helge Dascher&lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shaar-hashomayim-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shaar Hashomayim (1859-1886)                                                                                    - 915 Rue de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Shearith Israel (Spanish and Portuguese Synagogue)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-345\">\n                                                    <span class=\"exhibit-title-text\">Shearith Israel (Spanish and Portuguese Synagogue)<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-345\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shearith Israel (Spanish and Portuguese Synagogue) (1777-1825)\"\n                                     data-address=\"Place Marguerite-Bourgeoys, Rue Notre-Dame Est, Montreal\"\n                                     data-description=\"&lt;p&gt;Shearith Israel (\u201cthe remnant of Israel\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.&lt;\/p&gt;    &lt;p&gt;In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart-2\/&quot;&gt;Benjamin Hart&lt;\/a&gt; until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;Shaar Hashomayim&lt;\/a&gt; in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\u2019s Sephardic vocation and undertook projects to revitalize the community\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\u2019s death in 1882, his son Meldola followed in his footsteps.&lt;\/p&gt;  &lt;p&gt;By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \u201cuptown\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes &lt;i&gt;minyanim&lt;\/i&gt; (religious services) in various liturgical traditions.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shearith Israel (Spanish and Portuguese Synagogue) (1777-1825)                                                                                    - Place Marguerite-Bourgeoys, Rue Notre-Dame Est, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shearith Israel (Spanish and Portuguese Synagogue) (1826-1838)\"\n                                     data-address=\"446 Sainte-H\u00e9l\u00e8ne, Montreal\"\n                                     data-description=\"&lt;p&gt;Shearith Israel (\u201cthe remnant of Israel\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.&lt;\/p&gt;    &lt;p&gt;In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart-2\/&quot;&gt;Benjamin Hart&lt;\/a&gt; until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;Shaar Hashomayim&lt;\/a&gt; in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\u2019s Sephardic vocation and undertook projects to revitalize the community\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\u2019s death in 1882, his son Meldola followed in his footsteps.&lt;\/p&gt;  &lt;p&gt;By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \u201cuptown\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes &lt;i&gt;minyanim&lt;\/i&gt; (religious services) in various liturgical traditions.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shearith Israel (Spanish and Portuguese Synagogue) (1826-1838)                                                                                    - 446 Sainte-H\u00e9l\u00e8ne, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shearith Israel (Spanish and Portuguese Synagogue) (1838-1888)\"\n                                     data-address=\"Rue Chenneville and Rue de la Gaucheti\u00e8re Ouest\"\n                                     data-description=\"&lt;p&gt;Shearith Israel (\u201cthe remnant of Israel\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.&lt;\/p&gt;    &lt;p&gt;In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart-2\/&quot;&gt;Benjamin Hart&lt;\/a&gt; until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;Shaar Hashomayim&lt;\/a&gt; in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\u2019s Sephardic vocation and undertook projects to revitalize the community\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\u2019s death in 1882, his son Meldola followed in his footsteps.&lt;\/p&gt;  &lt;p&gt;By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \u201cuptown\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes &lt;i&gt;minyanim&lt;\/i&gt; (religious services) in various liturgical traditions.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shearith Israel (Spanish and Portuguese Synagogue) (1838-1888)                                                                                    - Rue Chenneville and Rue de la Gaucheti\u00e8re Ouest                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Shearith Israel (Spanish and Portuguese Synagogue) (1890-1946)\"\n                                     data-address=\"1443 Stanley, Montreal\"\n                                     data-description=\"&lt;p&gt;Shearith Israel (\u201cthe remnant of Israel\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.&lt;\/p&gt;    &lt;p&gt;In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/benjamin-hart-2\/&quot;&gt;Benjamin Hart&lt;\/a&gt; until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;Shaar Hashomayim&lt;\/a&gt; in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\u2019s Sephardic vocation and undertook projects to revitalize the community\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\u2019s death in 1882, his son Meldola followed in his footsteps.&lt;\/p&gt;  &lt;p&gt;By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \u201cuptown\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes &lt;i&gt;minyanim&lt;\/i&gt; (religious services) in various liturgical traditions.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shearith-israel-spanish-and-portuguese-synagogue-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Shearith Israel (Spanish and Portuguese Synagogue) (1890-1946)                                                                                    - 1443 Stanley, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sholem Lamdan\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sholem-lamdan\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Sholem Lamdan (1907-1909)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/shomrim-laboker-beth-yehuda-shaare-tefillah-beth-hamedrash-hagadol-tifereth-israel\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel (1997)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sidney Sarkin - Sam Hart &amp; Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sidney-sarkin-sam-hart-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Sidney Sarkin - Sam Hart &amp; Company (1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sir Mortimer B. Davis - Imperial Tobacco\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-imperial-tobacco\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Sir Mortimer B. Davis - Imperial Tobacco (1909-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sir Mortimer B. Davis - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-350\">\n                                                    <span class=\"exhibit-title-text\">Sir Mortimer B. Davis - Residence<\/span>\n                            <span class=\"exhibit-count\">(8)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-350\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1866-1869)\"\n                                     data-address=\"1115 Union\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1866-1869)                                                                                    - 1115 Union                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1870-1877)\"\n                                     data-address=\"700 De La Gauchetiere O.\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1870-1877)                                                                                    - 700 De La Gauchetiere O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1878-1886)\"\n                                     data-address=\"705 Ste-Catherine O. \"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1878-1886)                                                                                    - 705 Ste-Catherine O.                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1899-1900)\"\n                                     data-address=\"1110 Sherbrooke O. \"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1899-1900)                                                                                    - 1110 Sherbrooke O.                                                                                 <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1909-1927)\"\n                                     data-address=\"1020 Ave. des Pins O.\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1909-1927)                                                                                    - 1020 Ave. des Pins O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1888-1894)\"\n                                     data-address=\"1472 Sherbrooke O.\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1888-1894)                                                                                    - 1472 Sherbrooke O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1895-1898)\"\n                                     data-address=\"2156 Mackay\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1895-1898)                                                                                    - 2156 Mackay                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sir Mortimer B. Davis - Residence (1906-1908)\"\n                                     data-address=\"1140 Ave. des Pins O.\"\n                                     data-description=\"&lt;p&gt;A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.&lt;\/p&gt;     &lt;p&gt;Born to Jewish immigrants, Davis developed his business skills in his father\u2019s company, S. Davis and Sons, the city\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \u201ctobacco king\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.&lt;\/p&gt;     &lt;p&gt;Davis\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.&lt;\/p&gt;     &lt;p&gt;An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \u201cDavis Y\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \u201cthe most important Jew in Canada,\u201d Davis was honoured with one of the largest funerals in the history of Montreal\u2019s Jewish community.&lt;\/p&gt;     &lt;p&gt;Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sir-mortimer-b-davis-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sir Mortimer B. Davis - Residence (1906-1908)                                                                                    - 1140 Ave. des Pins O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - A. Sanft and Co. (American Sausage Factory)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-a-sanft-and-co-american-sausage-factory\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Smoked Meat - A. Sanft and Co. (American Sausage Factory) (1890-1910)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - B. Kravitz Delicatessen\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-b-kravitz-delicatessen\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Smoked Meat - B. Kravitz Delicatessen (1919-1930)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - Ben Kravitz Candies\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-ben-kravitz-candies\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Smoked Meat - Ben Kravitz Candies (1911-1921)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - Bens Deli\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-354\">\n                                                    <span class=\"exhibit-title-text\">Smoked Meat - Bens Deli<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-354\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Smoked Meat - Bens Deli (1930-1954)\"\n                                     data-address=\"1001 de Maisonneuve, Montreal\"\n                                     data-description=\"&lt;p&gt;One of the most colourful disputes to characterize Montreal\u2019s Jewish community is the \u201csmoked meat debate.\u201d Many identify Montreal\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \u201cthe Main.\u201d Eiran Harris, the Jewish Public Library\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.&lt;\/p&gt;     &lt;p&gt;Bens claimed to be the first, opening in 1911\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.&lt;\/p&gt;     &lt;p&gt;While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\u2019s Directory and newspaper ads reveal that Hyman Rees\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\u2019s Fruit and Candy Store. While Rees\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\u2019s smoked meat in an 1894 Jewish calendar.&lt;\/p&gt;    &lt;p&gt;Another contender for Montreal\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\u2019s. Established in 1927 on St. Lawrence near Napol\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \u201cpedestrian eatery\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\u2019s, Dunn\u2019s and the Snowdon Deli would argue otherwise). Schwartz\u2019s history is commemorated in Gary Beitel\u2019s film, &lt;i&gt;Chez Schwartz\u2019s&lt;\/i&gt; and Bowser &amp; Blue\u2019s &lt;i&gt;Schwartz\u2019s: The Musical&lt;\/i&gt;. &lt;\/p&gt;    &lt;p&gt;According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\u2019s, Rogatco\u2019s, Chenoy\u2019s, Hebrew National, Putter\u2019s, Shagass\u2019s, Levitt\u2019s and Montreal\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\u2019s run-in with gambling kingpin &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-ship-chez-paree\/&quot;&gt;Harry Ship&lt;\/a&gt; in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-bens-deli\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Smoked Meat - Bens Deli (1930-1954)                                                                                    - 1001 de Maisonneuve, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Smoked Meat - Bens Deli (1952-2006)\"\n                                     data-address=\"990 de Maisonneuve, Montreal\"\n                                     data-description=\"&lt;p&gt;One of the most colourful disputes to characterize Montreal\u2019s Jewish community is the \u201csmoked meat debate.\u201d Many identify Montreal\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \u201cthe Main.\u201d Eiran Harris, the Jewish Public Library\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.&lt;\/p&gt;     &lt;p&gt;Bens claimed to be the first, opening in 1911\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.&lt;\/p&gt;     &lt;p&gt;While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\u2019s Directory and newspaper ads reveal that Hyman Rees\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\u2019s Fruit and Candy Store. While Rees\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\u2019s smoked meat in an 1894 Jewish calendar.&lt;\/p&gt;    &lt;p&gt;Another contender for Montreal\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\u2019s. Established in 1927 on St. Lawrence near Napol\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \u201cpedestrian eatery\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\u2019s, Dunn\u2019s and the Snowdon Deli would argue otherwise). Schwartz\u2019s history is commemorated in Gary Beitel\u2019s film, &lt;i&gt;Chez Schwartz\u2019s&lt;\/i&gt; and Bowser &amp; Blue\u2019s &lt;i&gt;Schwartz\u2019s: The Musical&lt;\/i&gt;. &lt;\/p&gt;    &lt;p&gt;According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\u2019s, Rogatco\u2019s, Chenoy\u2019s, Hebrew National, Putter\u2019s, Shagass\u2019s, Levitt\u2019s and Montreal\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\u2019s run-in with gambling kingpin &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-ship-chez-paree\/&quot;&gt;Harry Ship&lt;\/a&gt; in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-bens-deli-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Smoked Meat - Bens Deli (1952-2006)                                                                                    - 990 de Maisonneuve, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - Hyman Rees&#039; British American Delicatessen Store\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-hyman-rees-british-american-delicatessen-store\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Smoked Meat - Hyman Rees&#039; British American Delicatessen Store (1907-1914)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-356\">\n                                                    <span class=\"exhibit-title-text\">Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen)<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-356\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen) (1928-1939)\"\n                                     data-address=\"3877 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;One of the most colourful disputes to characterize Montreal\u2019s Jewish community is the \u201csmoked meat debate.\u201d Many identify Montreal\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \u201cthe Main.\u201d Eiran Harris, the Jewish Public Library\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.&lt;\/p&gt;     &lt;p&gt;Bens claimed to be the first, opening in 1911\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.&lt;\/p&gt;     &lt;p&gt;While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\u2019s Directory and newspaper ads reveal that Hyman Rees\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\u2019s Fruit and Candy Store. While Rees\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\u2019s smoked meat in an 1894 Jewish calendar.&lt;\/p&gt;    &lt;p&gt;Another contender for Montreal\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\u2019s. Established in 1927 on St. Lawrence near Napol\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \u201cpedestrian eatery\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\u2019s, Dunn\u2019s and the Snowdon Deli would argue otherwise). Schwartz\u2019s history is commemorated in Gary Beitel\u2019s film, &lt;i&gt;Chez Schwartz\u2019s&lt;\/i&gt; and Bowser &amp; Blue\u2019s &lt;i&gt;Schwartz\u2019s: The Musical&lt;\/i&gt;. &lt;\/p&gt;    &lt;p&gt;According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\u2019s, Rogatco\u2019s, Chenoy\u2019s, Hebrew National, Putter\u2019s, Shagass\u2019s, Levitt\u2019s and Montreal\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\u2019s run-in with gambling kingpin &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-ship-chez-paree\/&quot;&gt;Harry Ship&lt;\/a&gt; in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-schwartzs-montreal-hebrew-delicatessen\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen) (1928-1939)                                                                                    - 3877 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen) (1940-2015)\"\n                                     data-address=\"3895 St-Laurent, Montreal\"\n                                     data-description=\"&lt;p&gt;One of the most colourful disputes to characterize Montreal\u2019s Jewish community is the \u201csmoked meat debate.\u201d Many identify Montreal\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \u201cthe Main.\u201d Eiran Harris, the Jewish Public Library\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.&lt;\/p&gt;     &lt;p&gt;Bens claimed to be the first, opening in 1911\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.&lt;\/p&gt;     &lt;p&gt;While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\u2019s Directory and newspaper ads reveal that Hyman Rees\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\u2019s Fruit and Candy Store. While Rees\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\u2019s smoked meat in an 1894 Jewish calendar.&lt;\/p&gt;    &lt;p&gt;Another contender for Montreal\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\u2019s. Established in 1927 on St. Lawrence near Napol\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \u201cpedestrian eatery\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\u2019s, Dunn\u2019s and the Snowdon Deli would argue otherwise). Schwartz\u2019s history is commemorated in Gary Beitel\u2019s film, &lt;i&gt;Chez Schwartz\u2019s&lt;\/i&gt; and Bowser &amp; Blue\u2019s &lt;i&gt;Schwartz\u2019s: The Musical&lt;\/i&gt;. &lt;\/p&gt;    &lt;p&gt;According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\u2019s, Rogatco\u2019s, Chenoy\u2019s, Hebrew National, Putter\u2019s, Shagass\u2019s, Levitt\u2019s and Montreal\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\u2019s run-in with gambling kingpin &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/harry-ship-chez-paree\/&quot;&gt;Harry Ship&lt;\/a&gt; in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.&lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/smoked-meat-schwartzs-montreal-hebrew-delicatessen-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Smoked Meat - Schwartz&#039;s (Montreal Hebrew Delicatessen) (1940-2015)                                                                                    - 3895 St-Laurent, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Spanish and Portuguese Synagogue\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/spanish-and-portuguese-synagogue\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Spanish and Portuguese Synagogue (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"St. Viateur Bagel Shop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/st-viateur-bagel-shop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                St. Viateur Bagel Shop (1953)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Steinberg&#039;s Grocery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Steinberg&#039;s Grocery (1919-1930)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Steinberg&#039;s Grocery - First branch\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-first-branch\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Steinberg&#039;s Grocery - First branch (1926-1940)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Steinberg&#039;s Grocery - Head Office\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-361\">\n                                                    <span class=\"exhibit-title-text\">Steinberg&#039;s Grocery - Head Office<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-361\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1937)\"\n                                     data-address=\"4522 de la Roche, Montreal\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1937)                                                                                    - 4522 de la Roche, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1938-1940)\"\n                                     data-address=\"445 River, Verdun\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1938-1940)                                                                                    - 445 River, Verdun                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1941-1944)\"\n                                     data-address=\"1430 Overdale, Montreal\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1941-1944)                                                                                    - 1430 Overdale, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1945-1963)\"\n                                     data-address=\"5400 Hochelaga, Montreal\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1945-1963)                                                                                    - 5400 Hochelaga, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1964-1972)\"\n                                     data-address=\"110 Cremazie O., Montreal\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1964-1972)                                                                                    - 110 Cremazie O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Steinberg&#039;s Grocery - Head Office (1973-1989)\"\n                                     data-address=\"1500 Atwater, Montreal\"\n                                     data-description=\"&lt;p&gt;From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.&lt;\/p&gt;  &lt;p&gt;In the 1950s, the Steinberg\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\u00e9p\u00f4t et de placement du Qu\u00e9bec.&lt;\/p&gt;  &lt;p&gt;During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \u201cSteinberg\u2019s\u201d to \u201cSteinberg\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \u201caller faire son Steinberg\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.&lt;\/p&gt;  &lt;p&gt;Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/steinbergs-grocery-head-office-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Steinberg&#039;s Grocery - Head Office (1973-1989)                                                                                    - 1500 Atwater, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Sydney Simon Shulemson - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-362\">\n                                                    <span class=\"exhibit-title-text\">Sydney Simon Shulemson - Residence<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-362\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sydney Simon Shulemson - Residence (1915-1923)\"\n                                     data-address=\"4289 H\u00f4tel de Ville\"\n                                     data-description=\"&lt;p&gt;Sydney Simon Shulemson (1915-2007) was Canada\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  &lt;\/p&gt;  &lt;p&gt;Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\u2019s Jewish community who served with the Canadian army.&lt;\/p&gt;  &lt;p&gt;In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\u2019s top fighter pilot of the Second World War, George \u201cBuzz\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \u201cTwo Gun\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sydney-simon-shulemson-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sydney Simon Shulemson - Residence (1915-1923)                                                                                    - 4289 H\u00f4tel de Ville                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sydney Simon Shulemson - Residence (1924-1925)\"\n                                     data-address=\"4680 Jeanne-Mance\"\n                                     data-description=\"&lt;p&gt;Sydney Simon Shulemson (1915-2007) was Canada\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  &lt;\/p&gt;  &lt;p&gt;Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\u2019s Jewish community who served with the Canadian army.&lt;\/p&gt;  &lt;p&gt;In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\u2019s top fighter pilot of the Second World War, George \u201cBuzz\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \u201cTwo Gun\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sydney-simon-shulemson-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sydney Simon Shulemson - Residence (1924-1925)                                                                                    - 4680 Jeanne-Mance                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sydney Simon Shulemson - Residence (1928-1931)\"\n                                     data-address=\"5161 St-Urbain\"\n                                     data-description=\"&lt;p&gt;Sydney Simon Shulemson (1915-2007) was Canada\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  &lt;\/p&gt;  &lt;p&gt;Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\u2019s Jewish community who served with the Canadian army.&lt;\/p&gt;  &lt;p&gt;In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\u2019s top fighter pilot of the Second World War, George \u201cBuzz\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \u201cTwo Gun\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sydney-simon-shulemson-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sydney Simon Shulemson - Residence (1928-1931)                                                                                    - 5161 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sydney Simon Shulemson - Residence (1931)\"\n                                     data-address=\"740 Bloomfield\"\n                                     data-description=\"&lt;p&gt;Sydney Simon Shulemson (1915-2007) was Canada\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  &lt;\/p&gt;  &lt;p&gt;Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\u2019s Jewish community who served with the Canadian army.&lt;\/p&gt;  &lt;p&gt;In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\u2019s top fighter pilot of the Second World War, George \u201cBuzz\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \u201cTwo Gun\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sydney-simon-shulemson-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sydney Simon Shulemson - Residence (1931)                                                                                    - 740 Bloomfield                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Sydney Simon Shulemson - Residence (1932-1951)\"\n                                     data-address=\"5150 D\u00e9carie\"\n                                     data-description=\"&lt;p&gt;Sydney Simon Shulemson (1915-2007) was Canada\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  &lt;\/p&gt;  &lt;p&gt;Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\u2019s Jewish community who served with the Canadian army.&lt;\/p&gt;  &lt;p&gt;In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\u2019s top fighter pilot of the Second World War, George \u201cBuzz\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \u201cTwo Gun\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. &lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/sydney-simon-shulemson-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Sydney Simon Shulemson - Residence (1932-1951)                                                                                    - 5150 D\u00e9carie                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tailors Project - Jewish Labour Committee\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tailors-project-jewish-labour-committee\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tailors Project - Jewish Labour Committee (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tailors Project - JIAS\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tailors-project-jias\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tailors Project - JIAS (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tailors Project - Maurice Silcoff\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tailors-project-maurice-silcoff\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tailors Project - Maurice Silcoff (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tailors Project - Moishe Lewis\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tailors-project-moishe-lewis\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tailors Project - Moishe Lewis (1947)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Hebrew Maternity Hospital\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-hebrew-maternity-hospital\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Hebrew Maternity Hospital (1916-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-368\">\n                                                    <span class=\"exhibit-title-text\">Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence<\/span>\n                            <span class=\"exhibit-count\">(5)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-368\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1914-1915)\"\n                                     data-address=\"84 de Montigny O., Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Rebbetzin&lt;\/i&gt; (rabbi\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1914-1915)                                                                                    - 84 de Montigny O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1915-1917)\"\n                                     data-address=\"1007 Sainte-\u00c9lisabeth, Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Rebbetzin&lt;\/i&gt; (rabbi\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1915-1917)                                                                                    - 1007 Sainte-\u00c9lisabeth, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1917)\"\n                                     data-address=\"1665 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Rebbetzin&lt;\/i&gt; (rabbi\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1917)                                                                                    - 1665 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1918-1926)\"\n                                     data-address=\"1612 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Rebbetzin&lt;\/i&gt; (rabbi\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1918-1926)                                                                                    - 1612 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1927)\"\n                                     data-address=\"3638 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;&lt;i&gt;Rebbetzin&lt;\/i&gt; (rabbi\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.&lt;\/p&gt;  &lt;p&gt;Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/taube-kaplan-greene-rebbetzin-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Taube Kaplan (\u201cGreene Rebbetzin\u201d) - Residence (1927)                                                                                    - 3638 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Temple Beth Sholom\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-beth-sholom\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Temple Beth Sholom (1954-1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Temple Emanu-El\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-370\">\n                                                    <span class=\"exhibit-title-text\">Temple Emanu-El<\/span>\n                            <span class=\"exhibit-count\">(6)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-370\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1883)\"\n                                     data-address=\"615 Viger O., Montreal\"\n                                     data-description=\"&lt;p&gt;Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\u2019s &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;English-German-Polish Congregation&lt;\/a&gt; as its spiritual leader. Seeking to change synagogue rules so as to abolish \u201carchaic\u201d customs, Marks caused a veritable scandal among the congregation\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.&lt;\/p&gt;  &lt;p&gt;Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \u201cuptown\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.&lt;\/p&gt;   &lt;p&gt;Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\u2019s only Reform synagogue, it is currently also one of the city\u2019s biggest Jewish congregations.&lt;\/p&gt;   &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1883)                                                                                    - 615 Viger O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1885-1888)\"\n                                     data-address=\"724 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\u2019s &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;English-German-Polish Congregation&lt;\/a&gt; as its spiritual leader. Seeking to change synagogue rules so as to abolish \u201carchaic\u201d customs, Marks caused a veritable scandal among the congregation\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.&lt;\/p&gt;  &lt;p&gt;Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \u201cuptown\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.&lt;\/p&gt;   &lt;p&gt;Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\u2019s only Reform synagogue, it is currently also one of the city\u2019s biggest Jewish congregations.&lt;\/p&gt;   &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1885-1888)                                                                                    - 724 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1889-1892)\"\n                                     data-address=\"1232 Ste. Catherine O., Montreal\"\n                                     data-description=\"&lt;p&gt;Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\u2019s &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;English-German-Polish Congregation&lt;\/a&gt; as its spiritual leader. Seeking to change synagogue rules so as to abolish \u201carchaic\u201d customs, Marks caused a veritable scandal among the congregation\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.&lt;\/p&gt;  &lt;p&gt;Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \u201cuptown\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.&lt;\/p&gt;   &lt;p&gt;Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\u2019s only Reform synagogue, it is currently also one of the city\u2019s biggest Jewish congregations.&lt;\/p&gt;   &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1889-1892)                                                                                    - 1232 Ste. Catherine O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1892-1911)\"\n                                     data-address=\"1249 Stanley, Montreal\"\n                                     data-description=\"&lt;p&gt;Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\u2019s &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;English-German-Polish Congregation&lt;\/a&gt; as its spiritual leader. Seeking to change synagogue rules so as to abolish \u201carchaic\u201d customs, Marks caused a veritable scandal among the congregation\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.&lt;\/p&gt;  &lt;p&gt;Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \u201cuptown\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.&lt;\/p&gt;   &lt;p&gt;Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\u2019s only Reform synagogue, it is currently also one of the city\u2019s biggest Jewish congregations.&lt;\/p&gt;   &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1892-1911)                                                                                    - 1249 Stanley, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1911-1980)\"\n                                     data-address=\"4100 Sherbrooke O., Montreal\"\n                                     data-description=\"&lt;p&gt;Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\u2019s &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/shaar-hashomayim-5\/&quot;&gt;English-German-Polish Congregation&lt;\/a&gt; as its spiritual leader. Seeking to change synagogue rules so as to abolish \u201carchaic\u201d customs, Marks caused a veritable scandal among the congregation\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.&lt;\/p&gt;  &lt;p&gt;Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \u201cuptown\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.&lt;\/p&gt;   &lt;p&gt;Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\u2019s only Reform synagogue, it is currently also one of the city\u2019s biggest Jewish congregations.&lt;\/p&gt;   &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1911-1980)                                                                                    - 4100 Sherbrooke O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Temple Emanu-El (1892-1911)\"\n                                     data-address=\"1249 Stanley, Montreal\"\n                                     data-description=\"&lt;p&gt;(Translation to come)&lt;\/p&gt;    &lt;p&gt;Le Temple Emanu-El est une synagogue r\u00e9formiste fond\u00e9e en 1882 par des Juifs am\u00e9ricains qui se sont \u00e9tablis \u00e0 Montr\u00e9al. Il s\u2019agit de la premi\u00e8re congr\u00e9gation r\u00e9formiste au Canada et de la troisi\u00e8me congr\u00e9gation juive de Montr\u00e9al. La synagogue a \u00e9t\u00e9 fond\u00e9e au moment o\u00f9 le R\u00e9v\u00e9rend Samuel Marks s\u2019est joint \u00e0 la congr\u00e9gation anglaise-allemande-polonaise de Montr\u00e9al en tant que &lt;i&gt;leader&lt;\/i&gt; religieux. Marks, qui souhaitait changer les r\u00e8gles de la synagogue de mani\u00e8re \u00e0 abolir les coutumes \u00ab archa\u00efques \u00bb, cr\u00e9a un v\u00e9ritable scandale parmi les Juifs orthodoxes de la congr\u00e9gation. Avec quelques sympathisants, il d\u00e9cida alors de fonder sa propre congr\u00e9gation r\u00e9formiste, le Temple Emanu-El. La synagogue fut nomm\u00e9e ainsi en r\u00e9f\u00e9rence \u00e0 la synagogue du m\u00eame nom \u00e9tablie \u00e0 New York.&lt;\/p&gt;      &lt;p&gt;D\u2019abord situ\u00e9e dans la rue Sainte-Catherine, la synagogue d\u00e9m\u00e9nagea ensuite dans un nouvel immeuble construit en 1892 rue Stanley. En raison du nombre croissant de fid\u00e8les, en 1911 le Temple d\u00e9m\u00e9nagea de nouveau dans la rue Sherbrooke, \u00e0 Westmount, o\u00f9 habitaient la majorit\u00e9 de ses membres, des &lt;i&gt;Uptowners&lt;\/i&gt; parmi lesquels se trouvaient plusieurs leaders oeuvrant dans l\u2019industrie ou dans la communaut\u00e9. L\u2019immeuble, d\u00e9truit par un incendie en 1957, fut ensuite reconstruit. Aujourd\u2019hui, il abrite toujours la synagogue. Au 20e si\u00e8cle (1927-1979), le rabbin le plus important de la congr\u00e9gation fut Harry Stern. Reconnu pour les luttes contre l\u2019antis\u00e9mitisme qu\u2019il a men\u00e9es, Stern fut aussi un pionnier dans le domaine des activit\u00e9s interreligieuses. En 1980, Emanu-El s\u2019unifia \u00e0 la congr\u00e9gation du Temple Beth Sholom. Aujourd\u2019hui, cette congr\u00e9gation compte plus de mille familles.&lt;\/p&gt;     &lt;p&gt;Le Temple Emanu-El repr\u00e9sente l\u2019un des bastions du juda\u00efsme r\u00e9formiste au Canada, un mouvement qui se d\u00e9veloppa tr\u00e8s lentement au pays, \u00e0 l\u2019oppos\u00e9 des Etats-Unis, o\u00f9 il prit un essor rapide.  C\u2019est d\u2019ailleurs pour cette raison que la congr\u00e9gation fut d\u00e8s le d\u00e9part intimement li\u00e9e au &lt;i&gt;leadership&lt;\/i&gt; r\u00e9formiste am\u00e9ricain et que ses dirigeants furent pendant longtemps recrut\u00e9s ou form\u00e9s aux \u00c9tats-Unis.  Les r\u00e9formistes ne furent pas accueillis de mani\u00e8re favorable \u00e0 Montr\u00e9al, o\u00f9 la majorit\u00e9 de la communaut\u00e9 juive \u00e9tait conservatrice et orthodoxe : pendant longtemps, ils furent per\u00e7us comme des d\u00e9viants \u00e0 la fois par les Juifs et par l\u2019\u00e9lite anglophone protestante. Cet isolement entra\u00eena des difficult\u00e9s de financement et de recrutement de dirigeants religieux durant les premi\u00e8res ann\u00e9es de la congr\u00e9gation. Toutefois, au fil des ans celle-ci devint de plus en plus accept\u00e9e au sein de la communaut\u00e9 juive. Tout en \u00e9tant la seule synagogue r\u00e9formiste \u00e0 Montr\u00e9al, elle est aussi l\u2019une des congr\u00e9gations juives les  plus importantes de la ville.&lt;\/p&gt;    &lt;p&gt;Par Val\u00e9rie Beauchemin &lt;\/p&gt;  \">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Temple Emanu-El (1892-1911)                                                                                    - 1249 Stanley, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Temple Emanu-El-Beth Sholom\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/temple-emanu-el-beth-sholom\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Temple Emanu-El-Beth Sholom (1980)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"The Original Fairmount Bagel Bakery\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/the-original-fairmount-bagel-bakery\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                The Original Fairmount Bagel Bakery (1979)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert &amp; Son, wholesale clothiers\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/the-three-men-from-lancaster-noah-friedman-harris-kellert-and-solomon-levinson-h-kellert-son-wholesale-clothiers\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert &amp; Son, wholesale clothiers (1911-1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tifereth Beth David Jerusalem (TBDJ)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tifereth-beth-david-jerusalem-tbdj\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tifereth Beth David Jerusalem (TBDJ) (1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-375\">\n                                                    <span class=\"exhibit-title-text\">Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-375\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1934-1940)\"\n                                     data-address=\"4345 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1934-1940)                                                                                    - 4345 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1941-1942)\"\n                                     data-address=\"4590 Hutchison, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1941-1942)                                                                                    - 4590 Hutchison, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1943-1944)\"\n                                     data-address=\"114 St-Viateur O., Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1943-1944)                                                                                    - 114 St-Viateur O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1947-1953)\"\n                                     data-address=\"4819 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1947-1953)                                                                                    - 4819 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-376\">\n                                                    <span class=\"exhibit-title-text\">Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)<\/span>\n                            <span class=\"exhibit-count\">(4)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-376\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1935-1940)\"\n                                     data-address=\"4345 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1935-1940)                                                                                    - 4345 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1941-1942)\"\n                                     data-address=\"4590 Hutchison, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1941-1942)                                                                                    - 4590 Hutchison, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1943)\"\n                                     data-address=\"114 St-Viateur O., Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1943)                                                                                    - 114 St-Viateur O., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1944-1957)\"\n                                     data-address=\"4817 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called &lt;i&gt;rebbes&lt;\/i&gt;, who were named after the communities they served. &lt;\/p&gt;    &lt;p&gt;One of the first and most prominent Hasidic leaders to settle in Montreal was the \u201cTolner Rebbe,\u201d Rabbi Yohanan Twersky (1906\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. &lt;\/p&gt;    &lt;p&gt;Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \u201cgodfather of Canadian Hasidim.\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/admor-of-montreal-rabbi-david-flaum-residence\/&quot;&gt;Admor of Montreal&lt;\/a&gt;. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. &lt;\/p&gt;    &lt;p&gt;When Rabbi Twersky established himself in Montreal, he set about opening a Tolner &lt;i&gt;beis medresh&lt;\/i&gt; called Kehal Hasidim Kehilas David. Located at 4817\u20134819 de l\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The &lt;i&gt;beis medresh&lt;\/i&gt; also served as a synagogue, and was modeled after a &lt;i&gt;kloyz&lt;\/i&gt; (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\u2019s weekly &lt;i&gt;tishn&lt;\/i&gt; (communal Sabbath meals and celebrations). &lt;\/p&gt;    &lt;p&gt;Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a &lt;i&gt;beis medresh&lt;\/i&gt; and &lt;i&gt;kollel&lt;\/i&gt; (institute for advanced study of the Talmud) in Jerusalem. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1944-1957)                                                                                    - 4817 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D&#039;Hasidei Tosh\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tosher-rebbe-rebbe-meshulim-feish-lowy-beit-hamidrash-ohel-elimelech-dhasidei-tosh\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D&#039;Hasidei Tosh (1980-2015)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tosher-rebbe-rebbe-meshulim-feish-lowy-beth-israel-and-samuel-congregation\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation (1951-1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-379\">\n                                                    <span class=\"exhibit-title-text\">Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-379\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1951-1974)\"\n                                     data-address=\"5427 Jeanne-Mance, Montreal\"\n                                     data-description=\"&lt;p&gt;Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.&lt;\/p&gt;  &lt;p&gt;The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a &lt;i&gt;tsadik&lt;\/i&gt; (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.&lt;\/p&gt;  &lt;p&gt;In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \u201cghettoisation.\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tosher-rebbe-rebbe-meshulim-feish-lowy-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1951-1974)                                                                                    - 5427 Jeanne-Mance, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1974-2015)\"\n                                     data-address=\"200 Rue Beth-Halevy, Boisbriand, QC\"\n                                     data-description=\"&lt;p&gt;Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.&lt;\/p&gt;  &lt;p&gt;The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a &lt;i&gt;tsadik&lt;\/i&gt; (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.&lt;\/p&gt;  &lt;p&gt;In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \u201cghettoisation.\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.&lt;\/p&gt;  &lt;p&gt;Compiled by Val\u00e9rie Beauchemin, translated by Helge Dascher.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/tosher-rebbe-rebbe-meshulim-feish-lowy-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1974-2015)                                                                                    - 200 Rue Beth-Halevy, Boisbriand, QC                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Unzer Camp and Kindervelt\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/unzer-camp-and-kindervelt\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Unzer Camp and Kindervelt (1931-1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/unzer-camp-and-kindervelt-camp-office-in-labour-zionist-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre) (1951-1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/unzer-camp-and-kindervelt-camp-office-in-zionist-headquarters\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters) (1949-1951)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Victory Equipment and Supply Company\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/victory-equipment-and-supply-company\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Victory Equipment and Supply Company (1948-1949)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Victory Equipment and Supply Company - Rappaport&#039;s Bottle Exchange\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/victory-equipment-and-supply-company-rappaports-bottle-exchange\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Victory Equipment and Supply Company - Rappaport&#039;s Bottle Exchange (1948-1949)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Wilensky&#039;s - Harry Wilensky Tobacconist and Barber\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/wilenskys-harry-wilensky-tobacconist-and-barber\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Wilensky&#039;s - Harry Wilensky Tobacconist and Barber (1923-1931)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Wilensky&#039;s - Moe&#039;s Stationary Store and Wilensky&#039;s Barber Shop\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/wilenskys-moes-stationary-store-and-wilenskys-barber-shop\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Wilensky&#039;s - Moe&#039;s Stationary Store and Wilensky&#039;s Barber Shop (1932-1934)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Wilensky&#039;s - Wilensky Light Lunch\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/wilenskys-wilensky-light-lunch\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Wilensky&#039;s - Wilensky Light Lunch (1952)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Wilensky&#039;s - Wilensky&#039;s Cigar Store\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/wilenskys-wilenskys-cigar-store\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Wilensky&#039;s - Wilensky&#039;s Cigar Store (1935-1953)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Abraham Reisen School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/workmens-circle-arbeter-ring-abraham-reisen-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Abraham Reisen School (1920-1925)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Worker&#039;s Circle Centre \/ Abraham Reisen Educational Institute\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/workmens-circle-arbeter-ring-workers-circle-centre-abraham-reisen-educational-institute\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Worker&#039;s Circle Centre \/ Abraham Reisen Educational Institute (1964)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre (1929-1933)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre and Abraham Reisen School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-abraham-reisen-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre and Abraham Reisen School (1924-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre and School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Workmen\u2019s Circle\/&lt;i&gt;Arbeter Ring&lt;\/i&gt; - Workmen&#039;s Circle Centre and School (1924-1928)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Yaacov Zipper - Jewish Peretz School\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-394\">\n                                                    <span class=\"exhibit-title-text\">Yaacov Zipper - Jewish Peretz School<\/span>\n                            <span class=\"exhibit-count\">(8)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-394\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1925-1939)\"\n                                     data-address=\"3620-3622 Rue de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1925-1939)                                                                                    - 3620-3622 Rue de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1931-1941)\"\n                                     data-address=\"3639 Rue de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1931-1941)                                                                                    - 3639 Rue de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1935-1939)\"\n                                     data-address=\"5609 St. Urbain, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1935-1939)                                                                                    - 5609 St. Urbain, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1939-1941)\"\n                                     data-address=\"5454 Waverly, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1939-1941)                                                                                    - 5454 Waverly, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1941-1958)\"\n                                     data-address=\"5706 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1941-1958)                                                                                    - 5706 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1942-1959)\"\n                                     data-address=\"118-120 Duluth E., Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1942-1959)                                                                                    - 118-120 Duluth E., Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1959-1971)\"\n                                     data-address=\"7950 Wavell, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1959-1971)                                                                                    - 7950 Wavell, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Jewish Peretz School (1940-1941)\"\n                                     data-address=\"4231 de l&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jewish-peretz-school-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Jewish Peretz School (1940-1941)                                                                                    - 4231 de l&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Yaacov Zipper - JPPS - C\u00f4te-St-Luc\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-jpps-cote-st-luc\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Yaacov Zipper - JPPS - C\u00f4te-St-Luc (1971-1981)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Yaacov Zipper - Residence\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-396\">\n                                                    <span class=\"exhibit-title-text\">Yaacov Zipper - Residence<\/span>\n                            <span class=\"exhibit-count\">(8)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-396\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1927-1929)\"\n                                     data-address=\"3898 de Bullion, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1927-1929)                                                                                    - 3898 de Bullion, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1930-1931)\"\n                                     data-address=\"4125 de l&#039;H\u00f4tel de Ville, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1930-1931)                                                                                    - 4125 de l&#039;H\u00f4tel de Ville, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1936-1940)\"\n                                     data-address=\"5234 de L&#039;Esplanade, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1936-1940)                                                                                    - 5234 de L&#039;Esplanade, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1941-1951)\"\n                                     data-address=\"4540 Clark, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-4\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1941-1951)                                                                                    - 4540 Clark, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1953-1956)\"\n                                     data-address=\"2182 Goyer, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-5\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1953-1956)                                                                                    - 2182 Goyer, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1957-1959)\"\n                                     data-address=\"2442 Bedford, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-6\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1957-1959)                                                                                    - 2442 Bedford, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1960-1968)\"\n                                     data-address=\"417 Smart, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-7\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1960-1968)                                                                                    - 417 Smart, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"Yaacov Zipper - Residence (1969-1982)\"\n                                     data-address=\"5786 McAlear, Montreal\"\n                                     data-description=\"&lt;p&gt;Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic &lt;i&gt;shochet&lt;\/i&gt; (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.&lt;\/p&gt;  &lt;p&gt;As a young man Zipper became concerned with what he saw as a direct conflict between traditional &lt;i&gt;shtetl&lt;\/i&gt; values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of &lt;i&gt;shtetl&lt;\/i&gt; life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.&lt;\/p&gt;  &lt;p&gt;Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.&lt;\/p&gt;  &lt;p&gt;Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the &lt;i&gt;Poale Zion&lt;\/i&gt;, and continued to refer to his fellow radicals as &lt;i&gt;chaverim&lt;\/i&gt;. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/jewish-public-library\/&quot;&gt;Jewish Public Library&lt;\/a&gt;, and wrote regularly for the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\/&quot;&gt;&lt;i&gt;Keneder Adler&lt;\/i&gt;&lt;\/a&gt;.   &lt;p&gt;When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. &lt;i&gt;The Journals of Yaacov Zipper&lt;\/i&gt; (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.&lt;\/p&gt;  &lt;p&gt;Compiled by Richard Kreitner.&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yaacov-zipper-residence-8\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        Yaacov Zipper - Residence (1969-1982)                                                                                    - 5786 McAlear, Montreal                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\u00e9al\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yakhdav-organisme-des-gais-et-lesbiens-juifs-de-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Yakhdav - Organisme des gais et lesbiens juifs de Montr\u00e9al (1995)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"YM-YWHA\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-398\">\n                                                    <span class=\"exhibit-title-text\">YM-YWHA<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-398\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA (1950)\"\n                                     data-address=\"5500 Westbury\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA (1950)                                                                                    - 5500 Westbury                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA (1966-1969)\"\n                                     data-address=\"4236 Du Souvenir, Chomedey, Laval\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA (1966-1969)                                                                                    - 4236 Du Souvenir, Chomedey, Laval                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA (1970-1992)\"\n                                     data-address=\"755 du Sablon, Chomedey, Laval\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA (1970-1992)                                                                                    - 755 du Sablon, Chomedey, Laval                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"YM-YWHA - Neighbourhood House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-399\">\n                                                    <span class=\"exhibit-title-text\">YM-YWHA - Neighbourhood House<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-399\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Neighbourhood House (1966-1970)\"\n                                     data-address=\"6675 Darlington\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-neighbourhood-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Neighbourhood House (1966-1970)                                                                                    - 6675 Darlington                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Neighbourhood House (1971-1980)\"\n                                     data-address=\"6645 Darlington\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-neighbourhood-house-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Neighbourhood House (1971-1980)                                                                                    - 6645 Darlington                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"YM-YWHA - Sir Mortimer B. Davis Branch\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-400\">\n                                                    <span class=\"exhibit-title-text\">YM-YWHA - Sir Mortimer B. Davis Branch<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-400\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Sir Mortimer B. Davis Branch (1948-1963)\"\n                                     data-address=\"265 Mont-Royal O.\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-sir-mortimer-b-davis-branch\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Sir Mortimer B. Davis Branch (1948-1963)                                                                                    - 265 Mont-Royal O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Sir Mortimer B. Davis Branch (1966-1990)\"\n                                     data-address=\"5700 Kellert\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-sir-mortimer-b-davis-branch-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Sir Mortimer B. Davis Branch (1966-1990)                                                                                    - 5700 Kellert                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"YM-YWHA - Young Men&#039;s Hebrew Association\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-401\">\n                                                    <span class=\"exhibit-title-text\">YM-YWHA - Young Men&#039;s Hebrew Association<\/span>\n                            <span class=\"exhibit-count\">(3)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-401\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Young Men&#039;s Hebrew Association (1910)\"\n                                     data-address=\"10 Ontario O.\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-young-mens-hebrew-association\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Young Men&#039;s Hebrew Association (1910)                                                                                    - 10 Ontario O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Young Men&#039;s Hebrew Association (1920-1928)\"\n                                     data-address=\"3561 St-Urbain\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-young-mens-hebrew-association-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Young Men&#039;s Hebrew Association (1920-1928)                                                                                    - 3561 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Young Men&#039;s Hebrew Association (1929-1948)\"\n                                     data-address=\"265 Mont-Royal O.\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-young-mens-hebrew-association-3\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Young Men&#039;s Hebrew Association (1929-1948)                                                                                    - 265 Mont-Royal O.                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"YM-YWHA - Young Women&#039;s Hebrew Association\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" data-expandable=\"true\" aria-expanded=\"false\" role=\"button\" tabindex=\"0\" aria-controls=\"exhibit-subitems-402\">\n                                                    <span class=\"exhibit-title-text\">YM-YWHA - Young Women&#039;s Hebrew Association<\/span>\n                            <span class=\"exhibit-count\">(2)<\/span>\n                                            <\/div>\n                                            <div class=\"exhibit-subitems mjm-map-list-subitems is-exhibit\" id=\"exhibit-subitems-402\" style=\"display: none;\">\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Young Women&#039;s Hebrew Association (1926-1929)\"\n                                     data-address=\"3668 St-Urbain\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-young-womens-hebrew-association\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Young Women&#039;s Hebrew Association (1926-1929)                                                                                    - 3668 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                            <div class=\"exhibit-item mjm-map-list-item is-exhibit\"\n                                     data-name=\"YM-YWHA - Young Women&#039;s Hebrew Association (1929-1948)\"\n                                     data-address=\"3561 St-Urbain\"\n                                     data-description=\"&lt;p&gt;Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\u2019s and Young Women\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \u2018Y\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.&lt;\/p&gt;    &lt;p&gt;A counterpoint to the exclusive Young Men\u2019s Christian Associations, the first American Jewish \u2018Y\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\u2019s Hebrew Association (YMHA) two years later, with the mandate of \u201cdeveloping young men physically, mentally, and morally.\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \u2018Y\u2019 in North America, following New York\u2019s well-known 92nd Street Y. &lt;\/p&gt;    &lt;p&gt;Expanding membership and services necessitated a move from the &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/baron-de-hirsch-institute\/&quot;&gt;Baron de Hirsch Institute&lt;\/a&gt; to Mont-Royal and Parc in the 1920s. Philanthropist &lt;a href=&quot;https:\/\/museejuifmontreal.ca\/exhibit\/sir-mortimer-b-davis-residence\/&quot;&gt;Sir Mortimer B. Davis&lt;\/a&gt;, encouraged by honorary \u2018Y\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\u2019s Field to house the sports centre. The \u2018Davis Y\u2019 became a community centre rather than a private club in 1929. &lt;\/p&gt;    &lt;p&gt;The Young Women\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\u00e9e (now Clark Street) and Papineau Streets.&lt;\/p&gt;    &lt;p&gt;The \u2018Y\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \u2018Y Minstrels\u2019 boosted morale during the Second World War, the \u2018Y\u2019 Soldiers Corner provided much-needed distraction for enlisted men. &lt;\/p&gt;    &lt;p&gt;Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \u2018Y\u2019 to provide cultural and recreational activities for the growing Sephardic community. &lt;\/p&gt;    &lt;p&gt;Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\u2019s financial support, the \u2018Y\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \u2018Y\u2019 expanded its services to include a branch serving the West Island. &lt;\/p&gt;    &lt;p&gt;The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. &lt;\/p&gt;    &lt;p&gt;Compiled by Marian Pinsky&lt;\/p&gt;\">\n                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ym-ywha-young-womens-hebrew-association-2\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                        YM-YWHA - Young Women&#039;s Hebrew Association (1929-1948)                                                                                    - 3561 St-Urbain                                                                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                                    <\/a>\n                                <\/div>\n                                                    <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Yom Kippur Ball - St. Joseph Hall (Soci\u00e9t\u00e9 de l&#039;Union Saint-Joseph de Montr\u00e9al)\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/yom-kippur-ball-st-joseph-hall-societe-de-lunion-saint-joseph-de-montreal\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Yom Kippur Ball - St. Joseph Hall (Soci\u00e9t\u00e9 de l&#039;Union Saint-Joseph de Montr\u00e9al) (1905)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Young Judaea\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/young-judaea\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Young Judaea (1993-2007)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Young Judaea House\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/young-judaea-house\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Young Judaea House (1947-1956)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Young Judaea House \/ Judaea Club\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/young-judaea-house-judaea-club\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Young Judaea House \/ Judaea Club (1942-1945)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"Zichron Kedoshim\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/zichron-kedoshim\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                Zichron Kedoshim (1965)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                            <div class=\"exhibit-group mjm-map-list-group is-exhibit\" data-title=\"\u00c9cole Ma\u00efmonide\">\n                    <div class=\"exhibit-title mjm-map-list-title is-exhibit\" >\n                                                    <a href=\"https:\/\/museejuifmontreal.ca\/en\/exhibit\/ecole-maimonide\/\" target=\"_blank\" rel=\"noopener noreferrer\">\n                                \u00c9cole Ma\u00efmonide (1969-1972)                                <span class=\"visually-hidden\"> (opens in a new tab)<\/span>\n                            <\/a>\n                                            <\/div>\n                                    <\/div>\n                        <\/div>\n<\/div>\n\n<script>\n    window.mjmExhibits = [{\"id\":3594,\"type\":\"exhibit\",\"post_title\":\"A Little Country Town &#8211; Jewish Papineau &#8211; Bubbles Weigens\",\"title\":\"A Little Country Town - Jewish Papineau - Bubbles Weigens\",\"title_en\":\"A Little Country Town - Jewish Papineau - Bubbles Weigens\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-little-country-town-jewish-papineau-bubbles-weigens\\\/\",\"coordinates\":[{\"latitude\":45.5439932,\"longitude\":-73.5987404}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1522635c4b4531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/3Fv20iE-7og\"],\"address\":\"6614 Papineau\",\"address_en\":\"6614 Papineau\",\"address_fr\":\"\",\"description\":\"<p>La Petite-Patrie is a bustling multicultural neighborhood about 6 kilometres to the north of downtown Montreal. At the turn of the twentieth century the neighbourhood was considered more rural than urban and was bordered by farmland.  The corridor along Boulevard St-Laurent (or \\u201cThe Main\\u201d) is generally regarded as the place where East European Jewish immigrants settled in Montreal. But a considerable number found their way to this neighbourhood, which they called \\u201cPapineau.\\u201d Many of these newly arrived Jewish immigrants opened stores or worked at the railyards nearby. <\\\/p>    <p>Florence \\\"Bubbles\\\" Weigens' mother Rose grew up in \\u201cJewish Papineau\\u201d and often shared her fond memories and stories with her daughter. This was Rose\\u2019s home, where she lived with her parents Abraham and Bracha Goldberg and her brother Moe from 1912-1922. <\\\/p>    <p>Click on the video link in the Media section to listen to Bubbles Weigens share her mother's stories of Papineau. <\\\/p>  \",\"description_en\":\"<p>La Petite-Patrie is a bustling multicultural neighborhood about 6 kilometres to the north of downtown Montreal. At the turn of the twentieth century the neighbourhood was considered more rural than urban and was bordered by farmland.  The corridor along Boulevard St-Laurent (or \\u201cThe Main\\u201d) is generally regarded as the place where East European Jewish immigrants settled in Montreal. But a considerable number found their way to this neighbourhood, which they called \\u201cPapineau.\\u201d Many of these newly arrived Jewish immigrants opened stores or worked at the railyards nearby. <\\\/p>    <p>Florence \\\"Bubbles\\\" Weigens' mother Rose grew up in \\u201cJewish Papineau\\u201d and often shared her fond memories and stories with her daughter. This was Rose\\u2019s home, where she lived with her parents Abraham and Bracha Goldberg and her brother Moe from 1912-1922. <\\\/p>    <p>Click on the video link in the Media section to listen to Bubbles Weigens share her mother's stories of Papineau. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1922-12-31\",\"group_title\":\"A Little Country Town - Jewish Papineau - Bubbles Weigens\",\"display_title\":\"A Little Country Town - Jewish Papineau - Bubbles Weigens (1912-1922)\",\"name\":\"A Little Country Town - Jewish Papineau - Bubbles Weigens\"},{\"id\":4089,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; <i>Canadian Jewish Chronicle<\\\/i>\",\"title\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i>\",\"title_en\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i>\",\"title_fr\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i>\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\",\"coordinates\":[{\"latitude\":45.5173138,\"longitude\":-73.57986181}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cc7c25e36a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cc7d196784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cc7e1a3afd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cc7f287ed4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"4075 St-Laurent, Montreal\",\"address_en\":\"4075 St-Laurent, Montreal\",\"address_fr\":\"4075 St-Laurent\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1955-12-31\",\"group_title\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i>\",\"display_title\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i> (1932-1955)\",\"name\":\"A.M. Klein - <i>Canadian Jewish Chronicle<\\\/i>\"},{\"id\":4090,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Chait, Klein, and Aronovich\",\"title\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"title_en\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"title_fr\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-chait-klein-and-aronovich\\\/\",\"coordinates\":[{\"latitude\":45.5029799,\"longitude\":-73.5587578}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccedbabc8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cceedca476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccefc36977.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccf0b83acc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"276 Rue Saint-Jacques Ouest, Montreal\",\"address_en\":\"276 Rue Saint-Jacques Ouest, Montreal\",\"address_fr\":\"276 Rue Saint-Jacques Ouest, Montreal\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"display_title\":\"A.M. Klein - Chait, Klein, and Aronovich (1942-1948)\",\"name\":\"A.M. Klein - Chait, Klein, and Aronovich\"},{\"id\":4091,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Chait, Klein, and Aronovich\",\"title\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"title_en\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"title_fr\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-chait-klein-and-aronovich-2\\\/\",\"coordinates\":[{\"latitude\":45.5031614,\"longitude\":-73.5692638}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccc418162e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccc53a8458.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccc6513a16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563ccc762e903.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"1255 University\",\"address_en\":\"1255 University\",\"address_fr\":\"1255 University\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1955-12-31\",\"group_title\":\"A.M. Klein - Chait, Klein, and Aronovich\",\"display_title\":\"A.M. Klein - Chait, Klein, and Aronovich (1949-1955)\",\"name\":\"A.M. Klein - Chait, Klein, and Aronovich\"},{\"id\":3480,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Residence\",\"title\":\"A.M. Klein - Residence\",\"title_en\":\"A.M. Klein - Residence\",\"title_fr\":\"A.M. Klein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-residence\\\/\",\"coordinates\":[{\"latitude\":45.518652,\"longitude\":-73.5863883}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e9286ff5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e94b8b2d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e9c507208.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"4455 St-Urbain\",\"address_en\":\"4455 St-Urbain\",\"address_fr\":\"4455 St-Urbain\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>     <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1934-12-31\",\"group_title\":\"A.M. Klein - Residence\",\"display_title\":\"A.M. Klein - Residence (1930-1934)\",\"name\":\"A.M. Klein - Residence\"},{\"id\":3481,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Residence\",\"title\":\"A.M. Klein - Residence\",\"title_en\":\"A.M. Klein - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5106847,\"longitude\":-73.6889057}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff3172a6362b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff317480081d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff3179082378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff317d6d7743.webp\"],\"address\":\"117 Mont-Royal O.\",\"address_en\":\"117 Mont-Royal O.\",\"address_fr\":\"\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1940-12-31\",\"group_title\":\"A.M. Klein - Residence\",\"display_title\":\"A.M. Klein - Residence (1939-1940)\",\"name\":\"A.M. Klein - Residence\"},{\"id\":3482,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Residence\",\"title\":\"A.M. Klein - Residence\",\"title_en\":\"A.M. Klein - Residence\",\"title_fr\":\"A.M. Klein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.518068,\"longitude\":-73.5940282}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff318647b8a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff318a40f18c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff318be800ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff318de8c073.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"4857 Hutchinson, Montreal\",\"address_en\":\"4857 Hutchinson, Montreal\",\"address_fr\":\"4857 Hutchison\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"A.M. Klein - Residence\",\"display_title\":\"A.M. Klein - Residence (1941-1950)\",\"name\":\"A.M. Klein - Residence\"},{\"id\":3483,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Residence\",\"title\":\"A.M. Klein - Residence\",\"title_en\":\"A.M. Klein - Residence\",\"title_fr\":\"A.M. Klein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5186534,\"longitude\":-73.6007263}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff319b0cc82d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff319eb2c76a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff31a2798b5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff31a501b002.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"236 Querbes, Montreal\",\"address_en\":\"236 Querbes, Montreal\",\"address_fr\":\"236 Querbes\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"A.M. Klein - Residence\",\"display_title\":\"A.M. Klein - Residence (1951-1972)\",\"name\":\"A.M. Klein - Residence\"},{\"id\":3791,\"type\":\"exhibit\",\"post_title\":\"A.M. Klein &#8211; Residence\",\"title\":\"A.M. Klein - Residence\",\"title_en\":\"A.M. Klein - Residence\",\"title_fr\":\"A.M. Klein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/a-m-klein-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5179742,\"longitude\":-73.585278}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e89f79b40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff1e99e8b770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cd5124f443.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cd5478f437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cd5583b246.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1563cd566aabb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588550ec078a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588552d31411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885549433cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885569de19b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588558d76abb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558855a750c67.webp\"],\"address\":\"4353 St-Urbain\",\"address_en\":\"4353 St-Urbain\",\"address_fr\":\"4353 St-Urbain\",\"description\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_en\":\"<p>A poet, novelist, journalist and lawyer, Abraham Moses Klein (1909-1972) was best known for his works <i>The Rocking Chair and Other Poems<\\\/i> and <i>The Second Scroll<\\\/i>. Born in 1909 in Ratno, Ukraine, Klein immigrated to Montreal with his family while he was a young child. He attended McGill University as a political science student, where he co-founded the <i>McGilliad<\\\/i> literary magazine in 1930 and was associated with the Montreal Group of Poets. He then studied law at Universit\\u00e9 de Montr\\u00e9al. An active member of the Young Judaea Zionist youth group, Klein served as its national president in 1934.<\\\/p>     <p>From 1932 to 1955, Klein was editor of the <i>Canadian Jewish Chronicle<\\\/i> and addressed subjects such as Nazism in Europe, Canadian Jewish social issues, and Zionism.  In 1939, he began a long professional relationship with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\\\">Samuel Bronfman<\\\/a> and the Canadian Jewish Congress, working as a speechwriter and public relations consultant during one of the most critical moments in Canadian Jewish history, when the Congress was fighting domestic antisemitism as well as trying to save the Jews of Europe from Nazi oppression. In the midst of this busy period, Klein published in 1940 his first collection of poems entitled, <i>Hath Not a Jew<\\\/i>.<\\\/p>      <p>Poets like Klein signaled a new genre of modern Canadian writing that addressed contemporary issues and realities. He was profoundly affected by the Holocaust, and was politically aligned with the Left in the post-war years. To that effect, he ran for Parliament as a Co-operative Commonwealth Federation (CCF) candidate in 1949, but lost the election. Fluent in French, Klein understood the challenges and nuances of French Canadian politics, which made him a unique figure in the English-speaking Jewish community, and for that matter, in most of English Canada at that time.  In 1948, Klein published <i>The Rocking Chair<\\\/i>, a series of poems about Quebec\\u2019s Francophone culture, using Montreal locations as sources of inspiration and establishing parallels between French Canadian and Jewish culture. This collection won him a Governor General\\u2019s Award.  In 1949, Klein traveled to the newly established nation of Israel, as well as to Europe and Morocco. His experiences, entitled \\u201cNotebook of a Journey\\u201d, were published in the <i>Canadian Jewish Chronicle<\\\/i>. The events Klein discussed in his articles and subsequent speeches upon his return to Canada influenced his only novel, The <i>Second Scroll<\\\/i>.  Published in 1951, this book challenged the accepted boundaries of the Canadian novel. The book dealt with autobiographical themes as well as with the Holocaust and the founding of Israel. Despite the success of his novel, Klein suffered a nervous breakdown, ceased writing, and withdrew from public life by 1955.<\\\/p>       <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"A.M. Klein - Residence\",\"display_title\":\"A.M. Klein - Residence (1935-1937)\",\"name\":\"A.M. Klein - Residence\"},{\"id\":3523,\"type\":\"exhibit\",\"post_title\":\"Aaron Hart &#8211; Residence\",\"title\":\"Aaron Hart - Residence\",\"title_en\":\"Aaron Hart - Residence\",\"title_fr\":\"Aaron Hart - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aaron-hart-residence\\\/\",\"coordinates\":[{\"latitude\":46.342369,\"longitude\":-72.543598}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502eac08b6c36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588758b03a44.webp\"],\"address\":\"374 rue des Forges, Trois-Rivi\\u00e8res\",\"address_en\":\"374 rue des Forges, Trois-Rivi\\u00e8res\",\"address_fr\":\"374 rue des Forges, Trois-Rivi\\u00e8res\",\"description\":\"<p>Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\\u2019s Jewish community in the eighteenth century. Although he is often credited as \\u201cthe first Jew in Quebec\\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\\u00e8res in 1761.<\\\/p>     <p>Hart\\u2019s 1763 appointment as postmaster of Trois-Rivi\\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.<\\\/p>     <p>Hart retained close ties to Jewish communities outside Trois-Rivi\\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart\\\/\\\">Benjamin Hart<\\\/a>, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel Hart<\\\/a>, who stayed in Trois-Rivi\\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p> \",\"description_en\":\"<p>Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\\u2019s Jewish community in the eighteenth century. Although he is often credited as \\u201cthe first Jew in Quebec\\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\\u00e8res in 1761.<\\\/p>     <p>Hart\\u2019s 1763 appointment as postmaster of Trois-Rivi\\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.<\\\/p>     <p>Hart retained close ties to Jewish communities outside Trois-Rivi\\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart\\\/\\\">Benjamin Hart<\\\/a>, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel Hart<\\\/a>, who stayed in Trois-Rivi\\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p> \",\"description_fr\":\"\",\"start\":\"1762-01-01\",\"end\":\"1800-12-31\",\"group_title\":\"Aaron Hart - Residence\",\"display_title\":\"Aaron Hart - Residence (1762-1800)\",\"name\":\"Aaron Hart - Residence\"},{\"id\":3524,\"type\":\"exhibit\",\"post_title\":\"Aaron Hart &#8211; Residence\",\"title\":\"Aaron Hart - Residence\",\"title_en\":\"Aaron Hart - Residence\",\"title_fr\":\"Aaron Hart - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aaron-hart-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5042849,\"longitude\":-73.5574882}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150339f104a350.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588758b03a44.webp\"],\"address\":\"500 Place d'Armes\",\"address_en\":\"500 Place d'Armes\",\"address_fr\":\"500 Place D'Armes\",\"description\":\"<p>Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\\u2019s Jewish community in the eighteenth century. Although he is often credited as \\u201cthe first Jew in Quebec\\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\\u00e8res in 1761.<\\\/p>     <p>Hart\\u2019s 1763 appointment as postmaster of Trois-Rivi\\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.<\\\/p>     <p>Hart retained close ties to Jewish communities outside Trois-Rivi\\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart\\\/\\\">Benjamin Hart<\\\/a>, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel Hart<\\\/a>, who stayed in Trois-Rivi\\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p> \",\"description_en\":\"<p>Aaron Hart (c. 1724-1800) was the patriarch of one of a few families who founded Quebec\\u2019s Jewish community in the eighteenth century. Although he is often credited as \\u201cthe first Jew in Quebec\\u201d, this title is not strictly accurate. Nonetheless, few of Aaron Hart\\u2019s predecessors or contemporaries achieved the same level of business success that secured his place in the annals of history. Little is known about his beginnings, but it is most likely that he was born in London, England to German parents originally named Hirsch; he arrived in Montreal, by way of Jamaica and New York, in 1760. The timing of Hart\\u2019s arrival is significant: under French rule the colony was strictly Roman Catholic, so when the British captured Montreal, Hart became one of the very first Jews to settle permanently in Quebec. Indeed, some accounts even place him as a lieutenant in British general Amherst\\u2019s battalion, although it is more likely that he was a sutler (a civilian purveyor of army goods), following the troops to Trois-Rivi\\u00e8res in 1761.<\\\/p>     <p>Hart\\u2019s 1763 appointment as postmaster of Trois-Rivi\\u00e8res appears to be the first instance of a Jew holding office in Quebec. He became the most successful and famous of the many Jews who began working in importing and in fur trading in Quebec that decade; his ventures also included real estate and a diverse wholesale store. In the years after the British conquest, Hart built his wealth by lending goods to French seigneurs, which eventually enabled him to acquire many fiefs and seigneuries (including B\\u00e9cancour, for which his son Samuel was named). These properties were passed down to his sons before the seigneurial system was abolished in the 1850s.<\\\/p>     <p>Hart retained close ties to Jewish communities outside Trois-Rivi\\u00e8res. Although he seems to have been more involved with a synagogue in New York, he helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> Synagogue in Montreal in 1768. With roots firmly planted in Montreal, his son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart\\\/\\\">Benjamin Hart<\\\/a>, was very influential in the early years of Shearith Israel, the heart of the community for 100 years, and still in existence today. Aaron Hart and his wife Dorothea raised eight children in an observant Jewish household, but did not establish the family dynasty in Trois-Rivi\\u00e8res they had imagined: most of the Hart children moved to Montreal or the United States and some converted to Christianity. One of his children, Moses Hart, actually attempted to create a new religion. A notable exception was son <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel Hart<\\\/a>, who stayed in Trois-Rivi\\u00e8res and became the first Jew elected to public office in the entire British Empire, although he was not able to take his seat.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p> \",\"description_fr\":\"\",\"start\":\"1760-01-01\",\"end\":\"1760-12-31\",\"group_title\":\"Aaron Hart - Residence\",\"display_title\":\"Aaron Hart - Residence (1760)\",\"name\":\"Aaron Hart - Residence\"},{\"id\":3575,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike\",\"title\":\"Aberdeen School Strike\",\"title_en\":\"Aberdeen School Strike\",\"title_fr\":\"Gr\\u00e8ve \\u00e0 l'\\u00c9cole Aberdeen - Aberdeen School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike\\\/\",\"coordinates\":[{\"latitude\":45.5181187,\"longitude\":-73.5686797}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1f93ec227.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477b35dceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584778b5e182.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477ec1a10d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847826e9973.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847849402ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558478a729f9c.webp\"],\"address\":\"3535 St-Denis, Montreal\",\"address_en\":\"3535 St-Denis, Montreal\",\"address_fr\":\"3535 St-Denis\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike\",\"display_title\":\"Aberdeen School Strike (1913)\",\"name\":\"Aberdeen School Strike\"},{\"id\":4092,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike &#8211; Frank (Fred) Sherman\",\"title\":\"Aberdeen School Strike - Frank (Fred) Sherman\",\"title_en\":\"Aberdeen School Strike - Frank (Fred) Sherman\",\"title_fr\":\"Gr\\u00e8ve \\u00e0 l'\\u00c9cole Aberdeen - Frank (Fred) Sherman\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike-frank-fred-sherman\\\/\",\"coordinates\":[{\"latitude\":45.5157669,\"longitude\":-73.580061}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1ec88dae9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584778b5e182.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477b35dceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847849402ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847826e9973.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477ec1a10d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558478a729f9c.webp\"],\"address\":\"3985 St-Urbain, Montreal\",\"address_en\":\"3985 St-Urbain, Montreal\",\"address_fr\":\"3985 St-Urbain\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike - Frank (Fred) Sherman\",\"display_title\":\"Aberdeen School Strike - Frank (Fred) Sherman (1913)\",\"name\":\"Aberdeen School Strike - Frank (Fred) Sherman\"},{\"id\":4093,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike &#8211; Harry (Hyman) Singer\",\"title\":\"Aberdeen School Strike - Harry (Hyman) Singer\",\"title_en\":\"Aberdeen School Strike - Harry (Hyman) Singer\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike-harry-hyman-singer\\\/\",\"coordinates\":[{\"latitude\":45.5105673,\"longitude\":-73.5665869}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1ee097226.webp\"],\"address\":\"1579 Clark, Montreal\",\"address_en\":\"1579 Clark, Montreal\",\"address_fr\":\"\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike - Harry (Hyman) Singer\",\"display_title\":\"Aberdeen School Strike - Harry (Hyman) Singer (1913)\",\"name\":\"Aberdeen School Strike - Harry (Hyman) Singer\"},{\"id\":4094,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike &#8211; Joseph Orenstein\",\"title\":\"Aberdeen School Strike - Joseph Orenstein\",\"title_en\":\"Aberdeen School Strike - Joseph Orenstein\",\"title_fr\":\"Gr\\u00e8ve \\u00e0 l'\\u00c9cole Aberdeen - Joseph Orenstein\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike-joseph-orenstein\\\/\",\"coordinates\":[{\"latitude\":45.5153375,\"longitude\":-73.5792635}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1ef5ec576.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584778b5e182.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477b35dceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847849402ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847826e9973.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477ec1a10d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558478a729f9c.webp\"],\"address\":\"3923 St-Urbain, Montreal\",\"address_en\":\"3923 St-Urbain, Montreal\",\"address_fr\":\"3923 St-Urbain\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike - Joseph Orenstein\",\"display_title\":\"Aberdeen School Strike - Joseph Orenstein (1913)\",\"name\":\"Aberdeen School Strike - Joseph Orenstein\"},{\"id\":4095,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike &#8211; Moses Margolis\",\"title\":\"Aberdeen School Strike - Moses Margolis\",\"title_en\":\"Aberdeen School Strike - Moses Margolis\",\"title_fr\":\"Gr\\u00e8ve \\u00e0 l'\\u00c9cole Aberdeen - Moses Margolis\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike-moses-margolis\\\/\",\"coordinates\":[{\"latitude\":45.511546,\"longitude\":-73.568346}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1f08cfe9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584778b5e182.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477b35dceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847849402ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847826e9973.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477ec1a10d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558478a729f9c.webp\"],\"address\":\"2083 Clark, Montreal\",\"address_en\":\"2083 Clark, Montreal\",\"address_fr\":\"2083 Clark\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike - Moses Margolis\",\"display_title\":\"Aberdeen School Strike - Moses Margolis (1913)\",\"name\":\"Aberdeen School Strike - Moses Margolis\"},{\"id\":4096,\"type\":\"exhibit\",\"post_title\":\"Aberdeen School Strike &#8211; Moses Solomon Skibelsky\",\"title\":\"Aberdeen School Strike - Moses Solomon Skibelsky\",\"title_en\":\"Aberdeen School Strike - Moses Solomon Skibelsky\",\"title_fr\":\"Gr\\u00e8ve \\u00e0 l'\\u00c9cole Aberdeen - Moses Solomon Skibelsky\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/aberdeen-school-strike-moses-solomon-skibelsky\\\/\",\"coordinates\":[{\"latitude\":45.5140702,\"longitude\":-73.5752668}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8a70e1361.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a8ac9f40fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511b0d1272a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564644fd9da6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15646450566d1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f1f1bd8d53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584778b5e182.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477b35dceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847849402ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155847826e9973.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558477ec1a10d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558478a729f9c.webp\"],\"address\":\"69 Guilbault, Montreal\",\"address_en\":\"69 Guilbault, Montreal\",\"address_fr\":\"69 Guilbault\",\"description\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>On February 28, 1913, as many as 500 Jewish students at Aberdeen School walked out of their classrooms as part of a general strike. What incited the rebellion and swift organization of children no older than age twelve? The previous day, a grade six teacher \\u2013 one Miss McKinley \\u2013 told her pupils that the increasing \\u201cdirtiness\\u201d of Aberdeen School coincided with a growing number of Jewish students. That same day, five students from her class \\u2013 Moses Margolis, Joe Orenstein, Frank Sherman, Harry Singer, and Moses Skibelsky \\u2013 met to discuss and plan a response to her comments.<\\\/p>    <p>After unsuccessfully demanding an apology from their teacher, the boys led their peers in a strike that commenced the following morning. Setting up headquarters in Saint Louis Square (across the street from their school on St. Denis), they quickly formed a strike committee. The strike leaders instructed the other children to maintain their ranks; any student who returned to school pre-emptively would be considered a scab. Their list of demands was short: the teacher ought to be transferred to another school.<\\\/p>    <p>Aberdeen School, which had a large majority of Jewish students but was part of the Protestant school system, was filled with working-class children: even for the very youngest of the protestors, the organization and ethics of striking seemed to come intuitively. Indeed, the children had many role models, particularly from the massive garment workers\\u2019 strike of 1912. Over the course of the day, the students picketed the school, marched to the offices of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> to give an interview, and went to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> in pursuit of (adult) representation.<\\\/p>    <p>Rabbi Herman Abramowitz of Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> and lawyer S. W. Jacobs acted as envoys for the children, meeting with the school\\u2019s principal. Declining to comment publicly on the strike, the principal deferred the matter to school commissioners. Meanwhile, Miss McKinley offered a retraction of sorts: she claimed to regret having made comments that were \\u201cmisunderstood by the children.\\u201d Though this was not considered a sufficient apology, the strike committee agreed to return to school on Monday, allowing their adult representatives to finesse negotiations. The teacher was eventually transferred to another class, and commissioners made a point of hiring some Jewish teachers the following year, a long-standing demand of the Jewish community that the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"> Protestant School Board<\\\/a> had been loath to satisfy. It would take years, though, for larger numbers of Jewish teachers to be hired.<\\\/p>    <p>For many Jews, the event was a clarion call for more justice in the Protestant School Board for Jewish students and their parents. Many immigrant \\u201cdowntowner\\u201d Jews would soon begin to voice support for a separate Jewish school board, a demand that would ultimately divide the Jewish community during the time of the \\u201cJewish School Question\\u201d a decade later. The strike was celebrated as a great victory for the hundreds of children who protested, and for the Montreal Jewish community at large.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Aberdeen School Strike - Moses Solomon Skibelsky\",\"display_title\":\"Aberdeen School Strike - Moses Solomon Skibelsky (1913)\",\"name\":\"Aberdeen School Strike - Moses Solomon Skibelsky\"},{\"id\":4103,\"type\":\"exhibit\",\"post_title\":\"Achat chez nous\",\"title\":\"Achat chez nous\",\"title_en\":\"Achat chez nous\",\"title_fr\":\"Achat chez nous\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/achat-chez-nous\\\/\",\"coordinates\":[{\"latitude\":45.5150552,\"longitude\":-73.5751015}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b66192810.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ba0352b2f.webp\"],\"address\":\"St-Laurent et des Pins\",\"address_en\":\"St-Laurent et des Pins\",\"address_fr\":\"St-Laurent et des Pins\",\"description\":\"<p>During the 1920s, informal nationalist organizations known as <i>Achat chez nous<\\\/i> leagues began cropping up across Quebec. Born of the genuine economic and nationalist frustrations of French Canadians, the movement <i>Achat chez nous<\\\/i> (\\u201cbuy from us\\u201d or \\u201cbuy from home\\u201d) became a campaign generally aimed at boycotting Jewish stores. The movement was not broadly successful, but did achieve a high degree of notoriety due, in large part, to the coalescing of a few socio-political factors: the general economic suffering of the time, a heightened environment of antisemitism, and a particular brand of ethno-nationalism espoused by many of the political and religious leaders of the day. <\\\/p>    <p>It was hardly coincidental that this programme materialized during the Great Depression: widespread unemployment amongst working- and middle-class French Canadians bred understandable resentment toward the predominantly English-speaking owners of industry. This sentiment led proponents of <i>Achat chez nous<\\\/i> to encourage buying products from their fellow French Canadians. However, the focus on boycotting other owners was not aimed primarily at the English-speaking elite, but rather at small-scale Jewish merchants. Antisemitism and xenophobia raged during the interwar years, and the easiest way for the leaders of the day (including Premier Maurice Duplessis and the Abb\\u00e9 Lionel Groulx) to explain widespread unemployment was to identify a scapegoat. In this case, the economic depression was allegedly caused by the unfair and corrupt business practices of \\u201cforeigners,\\u201d namely Jews. Interestingly, Jews were simultaneously condemned for bringing communism to Quebec <i>and<\\\/i> for representing the worst kind of capitalist ownership. What began as a movement to support French Canadian entrepreneurs soon morphed into a doctrinaire boycott of Jewish businesses. This shift was perhaps best evidenced by the promotion of a connected boycott, aimed at Jewish stores in Ottawa, which was led by a particularly vehement <i>Achat chez nous<\\\/i> supporter, the noted fascist and anti-Semite <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-residence\\\/\\\">Adrien Arcand<\\\/a>.<\\\/p>    <p>Insofar as the movement was based in formal organizations, these groups were sometimes attached to parishes, Jeune-Canada branches, or St-Jean-Baptiste Societies. However, it was the press, especially the various types of nationalist newspapers, who most markedly adopted the movement. Through the pages of <i>Le Devoir<\\\/i>, <i>La Nation<\\\/i>, <i>L\\u2019action fran\\u00e7aise<\\\/i> (and its successor, <i>L\\u2019action nationale<\\\/i>), the \\u201cmerits\\u201d of the movement were asserted. In the end, despite widespread support from the press, political, and religious leaders for <i>Achat chez nous<\\\/i>, the movement was broadly unsuccessful in its stated aim to end Jewish business ownership in Quebec. In no small part, this result was thanks to the masses of French Canadian citizens whose adherence to this policy was fleeting or non-existent.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>During the 1920s, informal nationalist organizations known as <i>Achat chez nous<\\\/i> leagues began cropping up across Quebec. Born of the genuine economic and nationalist frustrations of French Canadians, the movement <i>Achat chez nous<\\\/i> (\\u201cbuy from us\\u201d or \\u201cbuy from home\\u201d) became a campaign generally aimed at boycotting Jewish stores. The movement was not broadly successful, but did achieve a high degree of notoriety due, in large part, to the coalescing of a few socio-political factors: the general economic suffering of the time, a heightened environment of antisemitism, and a particular brand of ethno-nationalism espoused by many of the political and religious leaders of the day. <\\\/p>    <p>It was hardly coincidental that this programme materialized during the Great Depression: widespread unemployment amongst working- and middle-class French Canadians bred understandable resentment toward the predominantly English-speaking owners of industry. This sentiment led proponents of <i>Achat chez nous<\\\/i> to encourage buying products from their fellow French Canadians. However, the focus on boycotting other owners was not aimed primarily at the English-speaking elite, but rather at small-scale Jewish merchants. Antisemitism and xenophobia raged during the interwar years, and the easiest way for the leaders of the day (including Premier Maurice Duplessis and the Abb\\u00e9 Lionel Groulx) to explain widespread unemployment was to identify a scapegoat. In this case, the economic depression was allegedly caused by the unfair and corrupt business practices of \\u201cforeigners,\\u201d namely Jews. Interestingly, Jews were simultaneously condemned for bringing communism to Quebec <i>and<\\\/i> for representing the worst kind of capitalist ownership. What began as a movement to support French Canadian entrepreneurs soon morphed into a doctrinaire boycott of Jewish businesses. This shift was perhaps best evidenced by the promotion of a connected boycott, aimed at Jewish stores in Ottawa, which was led by a particularly vehement <i>Achat chez nous<\\\/i> supporter, the noted fascist and anti-Semite <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-residence\\\/\\\">Adrien Arcand<\\\/a>.<\\\/p>    <p>Insofar as the movement was based in formal organizations, these groups were sometimes attached to parishes, Jeune-Canada branches, or St-Jean-Baptiste Societies. However, it was the press, especially the various types of nationalist newspapers, who most markedly adopted the movement. Through the pages of <i>Le Devoir<\\\/i>, <i>La Nation<\\\/i>, <i>L\\u2019action fran\\u00e7aise<\\\/i> (and its successor, <i>L\\u2019action nationale<\\\/i>), the \\u201cmerits\\u201d of the movement were asserted. In the end, despite widespread support from the press, political, and religious leaders for <i>Achat chez nous<\\\/i>, the movement was broadly unsuccessful in its stated aim to end Jewish business ownership in Quebec. In no small part, this result was thanks to the masses of French Canadian citizens whose adherence to this policy was fleeting or non-existent.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Achat chez nous\",\"display_title\":\"Achat chez nous (1920-1940)\",\"name\":\"Achat chez nous\"},{\"id\":3436,\"type\":\"exhibit\",\"post_title\":\"Adath Israel\",\"title\":\"Adath Israel\",\"title_en\":\"Adath Israel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-israel\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2ffbb12e87.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2fffee0711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa3000d5358c.webp\"],\"address\":\"1357 ave Van Horne, Montreal\",\"address_en\":\"1357 ave Van Horne, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was, the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America. By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school.<\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>  <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was, the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America. By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school.<\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>  <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1940-12-31\",\"group_title\":\"Adath Israel\",\"display_title\":\"Adath Israel (1930-1940)\",\"name\":\"Adath Israel\"},{\"id\":3437,\"type\":\"exhibit\",\"post_title\":\"Adath Israel\",\"title\":\"Adath Israel\",\"title_en\":\"Adath Israel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-israel-2\\\/\",\"coordinates\":[{\"latitude\":45.5191656,\"longitude\":-73.6185434}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa302ff1a34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa30325e2949.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa3034c1c1d5.webp\"],\"address\":\"899 av McEachran\",\"address_en\":\"899 av McEachran\",\"address_fr\":\"\",\"description\":\"<p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>    <p><strong>Physical description<\\\/strong><\\\/p>    \\t<p>The building on Ducharme and McEachran marks a significant transition in Montreal synagogue architecture from traditional to modern, or more specifically, from the historic eclecticism of the nineteenth century to early twentieth century modernism, influenced by the geometric simplicity of volume and form as exemplified by the Bauhaus movement.  It is both interesting, and exceedingly rare, that we have an early non-built architectural proposal by architect H.W. Davis.  Though it appears to be influenced by modernism in its volumetric simplicity, verticality of arched windows, and minimal ornamentation, the overall impression is still in keeping with traditional religious architecture in Montreal in which such details as the brick work and the series of arches punctuating the roof line are prominent. The design was ultimately chosen was designed by Eliasoph and Greenspoon, Jewish architects. Its shape is entirely rectilinear broken only by a semi-cylinder on the north-west corner which houses a stairwell. The arched fenestration which typically characterized the synagogues of Montreal, is replaced by narrow rectangles topped with circular clerestory windows. The entranceway, as well, is neither peaked nor arched but a prominent rectangle divided into four bays by three square pillars devoid of any ornamentation. The building is marked as a synagogue by Hebrew inscription above the entrance topped by the tablets of the Ten Commandments which are flanked by a lion and an eagle. This is the only such iconographic symbol on a synagogue in Montreal. It has been suggested that it represents the quotation from <i>Pirkeh Avoth<\\\/i>, the Ethics of our Fathers: Devotion to God should be as \\u201cthe speed of an antelope, the strength of a lion, the perseverance of a leopard, (and) the swiftness of an eagle.\\u201d<\\\/p>  \\t<p>The interior is replete with iconographic and custom details of which the stained glass is the most important. Aside from the usual <i>magan david<\\\/i>, stylized elements suggest staffs of wheat indicating a renewed connection to \\u201cthe land\\u201d and it agriculture. The chapel features leaded windows whose grid work forms multiple <i>magen davids<\\\/i>. The light fixtures in the sanctuary, incised with <i>magen davids<\\\/i>, are not unusual.  The attention to iconographic detail extends, however, to the door knobs which are embossed with a <i>magen david<\\\/i> superimposed on a seven branched menorah. <\\\/p>  \\t<p>The interior layout represents a first in the context of these \\u201cimmigrant synagogues.\\u201d  As in the earlier Shaar Hashomayim in Westmount, the women\\u2019s galleries have been abandoned in favour of a women\\u2019s section which is only a few steps up from the central, men\\u2019s section. There are no railings or curtains obstructing the women\\u2019s view. The layout still retains, however, the traditional central bimah. <\\\/p>  The design of the <i>aron hakodesh<\\\/i> (torah ark) is a departure from the traditional \\u201ctemple\\u201d form of peaked pediment flanked by columns. References to the East are still evident, though in a modernized form, in the prominent niche which forms the space housing the ark, in the curtained opening, and especially in the intricate lattice work above the ark reminiscent of Islamic decorative elements. <\\\/p>    <p>According to Eliasoph and Greenspoon\\u2019s plans of 1939, the three levels of the synagogue building served several functions. The sanctuary level is entered from a lobby and includes a daily chapel and the office of the sexton, or \\\"<i>shamash<\\\/i>\\\".  (The <i>shamash<\\\/i> holds a paid position, traditionally serving as supervisor of the synagogue, equivalent to today\\u2019s executive director.) The sanctuary is two stories in height but the space above the chapel and sexton\\u2019s office is divided into a rabbi\\u2019s study and library and a secretary\\u2019s office.  The lower level (actually at ground level) includes a lobby with coat room and washrooms, serving a multipurpose room. There is also space designated for the women\\u2019s auxiliary, an apartment, probably for the caretaker, and a kitchen.<\\\/p>  \\t<p> Today the building is Eglise St. Antoine serving the Ordre Libanes Maronite.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\\t\",\"description_en\":\"<p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>    <p><strong>Physical description<\\\/strong><\\\/p>    \\t<p>The building on Ducharme and McEachran marks a significant transition in Montreal synagogue architecture from traditional to modern, or more specifically, from the historic eclecticism of the nineteenth century to early twentieth century modernism, influenced by the geometric simplicity of volume and form as exemplified by the Bauhaus movement.  It is both interesting, and exceedingly rare, that we have an early non-built architectural proposal by architect H.W. Davis.  Though it appears to be influenced by modernism in its volumetric simplicity, verticality of arched windows, and minimal ornamentation, the overall impression is still in keeping with traditional religious architecture in Montreal in which such details as the brick work and the series of arches punctuating the roof line are prominent. The design was ultimately chosen was designed by Eliasoph and Greenspoon, Jewish architects. Its shape is entirely rectilinear broken only by a semi-cylinder on the north-west corner which houses a stairwell. The arched fenestration which typically characterized the synagogues of Montreal, is replaced by narrow rectangles topped with circular clerestory windows. The entranceway, as well, is neither peaked nor arched but a prominent rectangle divided into four bays by three square pillars devoid of any ornamentation. The building is marked as a synagogue by Hebrew inscription above the entrance topped by the tablets of the Ten Commandments which are flanked by a lion and an eagle. This is the only such iconographic symbol on a synagogue in Montreal. It has been suggested that it represents the quotation from <i>Pirkeh Avoth<\\\/i>, the Ethics of our Fathers: Devotion to God should be as \\u201cthe speed of an antelope, the strength of a lion, the perseverance of a leopard, (and) the swiftness of an eagle.\\u201d<\\\/p>  \\t<p>The interior is replete with iconographic and custom details of which the stained glass is the most important. Aside from the usual <i>magan david<\\\/i>, stylized elements suggest staffs of wheat indicating a renewed connection to \\u201cthe land\\u201d and it agriculture. The chapel features leaded windows whose grid work forms multiple <i>magen davids<\\\/i>. The light fixtures in the sanctuary, incised with <i>magen davids<\\\/i>, are not unusual.  The attention to iconographic detail extends, however, to the door knobs which are embossed with a <i>magen david<\\\/i> superimposed on a seven branched menorah. <\\\/p>  \\t<p>The interior layout represents a first in the context of these \\u201cimmigrant synagogues.\\u201d  As in the earlier Shaar Hashomayim in Westmount, the women\\u2019s galleries have been abandoned in favour of a women\\u2019s section which is only a few steps up from the central, men\\u2019s section. There are no railings or curtains obstructing the women\\u2019s view. The layout still retains, however, the traditional central bimah. <\\\/p>  The design of the <i>aron hakodesh<\\\/i> (torah ark) is a departure from the traditional \\u201ctemple\\u201d form of peaked pediment flanked by columns. References to the East are still evident, though in a modernized form, in the prominent niche which forms the space housing the ark, in the curtained opening, and especially in the intricate lattice work above the ark reminiscent of Islamic decorative elements. <\\\/p>    <p>According to Eliasoph and Greenspoon\\u2019s plans of 1939, the three levels of the synagogue building served several functions. The sanctuary level is entered from a lobby and includes a daily chapel and the office of the sexton, or \\\"<i>shamash<\\\/i>\\\".  (The <i>shamash<\\\/i> holds a paid position, traditionally serving as supervisor of the synagogue, equivalent to today\\u2019s executive director.) The sanctuary is two stories in height but the space above the chapel and sexton\\u2019s office is divided into a rabbi\\u2019s study and library and a secretary\\u2019s office.  The lower level (actually at ground level) includes a lobby with coat room and washrooms, serving a multipurpose room. There is also space designated for the women\\u2019s auxiliary, an apartment, probably for the caretaker, and a kitchen.<\\\/p>  \\t<p> Today the building is Eglise St. Antoine serving the Ordre Libanes Maronite.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\\t\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1981-12-31\",\"group_title\":\"Adath Israel\",\"display_title\":\"Adath Israel (1940-1981)\",\"name\":\"Adath Israel\"},{\"id\":3460,\"type\":\"exhibit\",\"post_title\":\"Adath Israel Poale Zedek\",\"title\":\"Adath Israel Poale Zedek\",\"title_en\":\"Adath Israel Poale Zedek\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-israel-poale-zedek\\\/\",\"coordinates\":[{\"latitude\":45.48006,\"longitude\":-73.6554197}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2ffbb12e87.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2fffee0711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa3000d5358c.webp\"],\"address\":\"233 Harrow Cres.(Hampstead) \",\"address_en\":\"233 Harrow Cres.(Hampstead) \",\"address_fr\":\"\",\"description\":\"<p><strong>Historic outline - Adath Israel<\\\/strong><\\\/p>    <p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003).<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p><strong>Historic outline - Adath Israel<\\\/strong><\\\/p>    <p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 223 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003).<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1981-01-01\",\"end\":\"2008-12-31\",\"group_title\":\"Adath Israel Poale Zedek\",\"display_title\":\"Adath Israel Poale Zedek (1981-2008)\",\"name\":\"Adath Israel Poale Zedek\"},{\"id\":3461,\"type\":\"exhibit\",\"post_title\":\"Adath Israel Poale Zedek Anshei Ozeroff\",\"title\":\"Adath Israel Poale Zedek Anshei Ozeroff\",\"title_en\":\"Adath Israel Poale Zedek Anshei Ozeroff\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-israel-poale-zedek-anshei-ozeroff\\\/\",\"coordinates\":[{\"latitude\":45.48006,\"longitude\":-73.6554197}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2ffbb12e87.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa2fffee0711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa3000d5358c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fdf181232c3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fdf1867d9a0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fdf18d3d3741.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fdf18ffd1e8e.webp\"],\"address\":\"233 Harrow Cres.(Hampstead) \",\"address_en\":\"233 Harrow Cres.(Hampstead) \",\"address_fr\":\"\",\"description\":\"<strong>Historic outline - Adath Israel<\\\/strong>    <p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 233 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>    <strong>Historic outline - Anshei Ozeroff<\\\/strong>    <p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline - Adath Israel<\\\/strong>    <p>Adath Israel was established in 1930. The congregation worshipped in rented premises at 1357 Van Horne until the construction of the synagogue in 1940 at 899 McEchran in Outremont. This was the only synagogue in the Outremont\\\/Plateau Mont Royal areas that was not in close proximity to other synagogues and was in an entirely residential setting. It was the first synagogue in Montreal to define itself as a synagogue centre. All of these aspects foreshadowed what would be become a predominant post-war synagogue model across North America.<\\\/p>  <p>This congregation\\u2019s primary definition of \\u201ccommunity centre\\u201d focused on the establishment of a school. The original elementary school facilities were in the basement and it was, according to an anniversary publication of 1965, not only the first congregational day school in Montreal, but also only the second in all of North America.  By 1947, a school building was constructed in the adjacent rear lot which was extended in 1952 to accommodate Montreal\\u2019s first Jewish high school. <\\\/p>  <p>The congregation has been located at 233 Harrow Road in Hampstead since 1981 having amalgamated with two other former immigrant congregations: Poele Zedek (1985) and Anshei Ozeroff (2003, officially 2008).<\\\/p>    <strong>Historic outline - Anshei Ozeroff<\\\/strong>    <p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"2008-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Adath Israel Poale Zedek Anshei Ozeroff\",\"display_title\":\"Adath Israel Poale Zedek Anshei Ozeroff (2008)\",\"name\":\"Adath Israel Poale Zedek Anshei Ozeroff\"},{\"id\":3462,\"type\":\"exhibit\",\"post_title\":\"Adath Yeshurun\",\"title\":\"Adath Yeshurun\",\"title_en\":\"Adath Yeshurun\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-yeshurun\\\/\",\"coordinates\":[{\"latitude\":45.518566,\"longitude\":-73.5866202}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa745d397bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa746073ad27.webp\"],\"address\":\"4459 St. Urbain\",\"address_en\":\"4459 St. Urbain\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <strong>Physical description: 4459 St. Urbain<\\\/strong>    <p>The St. Urbain Street location was a purpose built brick building with concrete trim featuring a prominent arch over the entrance door which was topped with a stained glass <i>magen david<\\\/i> inscribed in a circular window. A former member described the interior as having a traditional layout: the main sanctuary for the men, <i>Aron Hakodesh<\\\/i> on the eastern wall, a central <i>bimah<\\\/i>, and women\\u2019s balcony. They also recall roughly painted illustrations on the balustrade of the balcony, possibly of biblical scenes. The wood furnishings were simple and the floor covered in linoleum. As Harry Berger related, \\u201cI wouldn\\u2019t say that the synagogue filled me with a sense of awe nor would I say that there was a sense of splendor...\\u201d In addition to the sanctuary the building had an office and a small chapel used for daily <i>minyans<\\\/i> and study. The door on the back wall led to a yard where a <i>succah<\\\/i> was built during the holiday of <i>Succoth<\\\/i>. <\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <strong>Physical description: 4459 St. Urbain<\\\/strong>    <p>The St. Urbain Street location was a purpose built brick building with concrete trim featuring a prominent arch over the entrance door which was topped with a stained glass <i>magen david<\\\/i> inscribed in a circular window. A former member described the interior as having a traditional layout: the main sanctuary for the men, <i>Aron Hakodesh<\\\/i> on the eastern wall, a central <i>bimah<\\\/i>, and women\\u2019s balcony. They also recall roughly painted illustrations on the balustrade of the balcony, possibly of biblical scenes. The wood furnishings were simple and the floor covered in linoleum. As Harry Berger related, \\u201cI wouldn\\u2019t say that the synagogue filled me with a sense of awe nor would I say that there was a sense of splendor...\\u201d In addition to the sanctuary the building had an office and a small chapel used for daily <i>minyans<\\\/i> and study. The door on the back wall led to a yard where a <i>succah<\\\/i> was built during the holiday of <i>Succoth<\\\/i>. <\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1930-12-31\",\"group_title\":\"Adath Yeshurun\",\"display_title\":\"Adath Yeshurun (1916-1930)\",\"name\":\"Adath Yeshurun\"},{\"id\":3463,\"type\":\"exhibit\",\"post_title\":\"Adath Yeshurun &#8211; Hadrath Kodesh\",\"title\":\"Adath Yeshurun - Hadrath Kodesh\",\"title_en\":\"Adath Yeshurun - Hadrath Kodesh\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-yeshurun-hadrath-kodesh\\\/\",\"coordinates\":[{\"latitude\":45.518566,\"longitude\":-73.5866202}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa745d397bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa746073ad27.webp\"],\"address\":\"4459 St. Urbain\",\"address_en\":\"4459 St. Urbain\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>      <strong>Physical description: 4459 St. Urbain<\\\/strong>    <p>The St. Urbain Street location was a purpose built brick building with concrete trim featuring a prominent arch over the entrance door which was topped with a stained glass <i>magen david<\\\/i> inscribed in a circular window. A former member described the interior as having a traditional layout: the main sanctuary for the men, <i>Aron Hakodesh<\\\/i> on the eastern wall, a central <i>bimah<\\\/i>, and women\\u2019s balcony. They also recall roughly painted illustrations on the balustrade of the balcony, possibly of biblical scenes. The wood furnishings were simple and the floor covered in linoleum. As Harry Berger related, \\u201cI wouldn\\u2019t say that the synagogue filled me with a sense of awe nor would I say that there was a sense of splendor...\\u201d In addition to the sanctuary the building had an office and a small chapel used for daily <i>minyans<\\\/i> and study. The door on the back wall led to a yard where a <i>succah<\\\/i> was built during the holiday of <i>Succoth<\\\/i>. <\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>      <strong>Physical description: 4459 St. Urbain<\\\/strong>    <p>The St. Urbain Street location was a purpose built brick building with concrete trim featuring a prominent arch over the entrance door which was topped with a stained glass <i>magen david<\\\/i> inscribed in a circular window. A former member described the interior as having a traditional layout: the main sanctuary for the men, <i>Aron Hakodesh<\\\/i> on the eastern wall, a central <i>bimah<\\\/i>, and women\\u2019s balcony. They also recall roughly painted illustrations on the balustrade of the balcony, possibly of biblical scenes. The wood furnishings were simple and the floor covered in linoleum. As Harry Berger related, \\u201cI wouldn\\u2019t say that the synagogue filled me with a sense of awe nor would I say that there was a sense of splendor...\\u201d In addition to the sanctuary the building had an office and a small chapel used for daily <i>minyans<\\\/i> and study. The door on the back wall led to a yard where a <i>succah<\\\/i> was built during the holiday of <i>Succoth<\\\/i>. <\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1960-12-31\",\"group_title\":\"Adath Yeshurun - Hadrath Kodesh\",\"display_title\":\"Adath Yeshurun - Hadrath Kodesh (1930-1960)\",\"name\":\"Adath Yeshurun - Hadrath Kodesh\"},{\"id\":3464,\"type\":\"exhibit\",\"post_title\":\"Adath Yeshurun &#8211; Hadrath Kodesh\",\"title\":\"Adath Yeshurun - Hadrath Kodesh\",\"title_en\":\"Adath Yeshurun - Hadrath Kodesh\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-yeshurun-hadrath-kodesh-2\\\/\",\"coordinates\":[{\"latitude\":45.495395,\"longitude\":-73.633175}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa745d397bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa746073ad27.webp\"],\"address\":\"5855 Lavoie, Montreal, QC\",\"address_en\":\"5855 Lavoie, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1961-01-01\",\"end\":\"1967-12-31\",\"group_title\":\"Adath Yeshurun - Hadrath Kodesh\",\"display_title\":\"Adath Yeshurun - Hadrath Kodesh (1961-1967)\",\"name\":\"Adath Yeshurun - Hadrath Kodesh\"},{\"id\":3438,\"type\":\"exhibit\",\"post_title\":\"Adath Yeshurun (Russian Hebrew Synagogue)\",\"title\":\"Adath Yeshurun (Russian Hebrew Synagogue)\",\"title_en\":\"Adath Yeshurun (Russian Hebrew Synagogue)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adath-yeshurun-russian-hebrew-synagogue\\\/\",\"coordinates\":[{\"latitude\":45.514332,\"longitude\":-73.573006}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa745d397bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa746073ad27.webp\"],\"address\":\"3623 blvd. St. Laurent\",\"address_en\":\"3623 blvd. St. Laurent\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Witness to history<\\\/strong>    <p>Hirsch Wolofsky, founder and editor of the <i>Keneder Adler<\\\/i>, reported on an incident which occurred at the dedication of the St Urbain Street synagogue (January 15, 1917) which is illustrative of the tensions between the established \\u201cuptown\\u201d community and the \\u201cdowntown\\u201d immigrant Jews.  \\t<p>\\u201cYesterday there was held the <i>Chanukos Habais<\\\/i> of the new uptown synagogue, the Adath Yeshurun, at the corner of St. Urbain and Mount Royal\\u2026Mr. Fromson, in introducing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\\\">\\\"Mr. Lyon Cohen\\\"<\\\/a>, paid tribute to the board of officers and the executive on the achievement of the construction of the new synagogue.\\u201d  [Lyon Cohen was then president of the Shaar Hashomayim and honourary president of the Adath Yeshurun during the construction process.]<\\\/p>  \\t<p>\\u201cMr. Lyon Cohen, however, did not deliver his address due to the disturbance caused by numerous strikers who were present at the ceremony. (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">\\\"A strike in the needle industry was then in full swing\\\"<\\\/a>; in view of the fact that Mr. Cohen was Chairman of the Manufacturer\\u2019s Association, the full wrath of the striking workers was being directed against him.) Mr. Wolofsky was then called upon to calm the gathering, after many other attempts to address them had failed.  Mr. Wolofsky who through his journal had thrown his support in the industrial dispute to the side of the strikers, succeeded in bringing order to the assembly, persuading the strikers that it was not fitting for Jewish workers to disturb a religious ceremony.\\u201d<\\\/p>    <p>On the occasion of the celebration of the 80th birthday of Rabbi Hirsch Cohen in 1940, the Adath Yeshurun-Hadrath Kodesh congregation offered the following greeting:<\\\/p>    \\t<p>\\u201cToday our <i>shul<\\\/i> plays a significant role in the community.  Our shul always was and remains receptive to a <i>dvaar Torah<\\\/i>\\u2026and for everything that carries a divine word in the heart and a Jewish sentiment in the soul.  \\t   <p>\\\"The Adath Yeshurun-Hadrath Kodesh deserves one hundred percent the great and beautiful name as she is indeed a <i>hadrath kodesh<\\\/i> [awe-inspiring grandeur or a thing of holy splendour ] as well as an <i>adath yeshurun<\\\/i> [a congregation of Israel].  Would that all our houses of worship would be conducted with such commitment and sincerity as our <i>shul<\\\/i> and for this we are indebted to a great extent to the inspiration which Rabbi Hirsh Cohen has always given us and which he is still ready to give.\\u201d<\\\/p>  \\t  <p>The recollections of ordinary members suggest that the congregants were not necessarily as observant as such formal words of the leaders implies:<\\\/p>    \\t<p>Irving Halperin recorded his memories of the shul from the thirties to the sixties.  \\t\\u201cBecause the Adath Yeshurun meant so much to my father, we were drawn into it.  There were no activities for young people.  It was a place to <i>davin<\\\/i>. There was a solemnity and warmth that my family and I appreciated\\u2026Though we had a very orthodox home, my father had to work on <i>Shabbos<\\\/i> in the early years.  He didn\\u2019t go to the <i>shul<\\\/i> every <i>Shabbos<\\\/i> and I didn\\u2019t go alone to the Adath Yeshurn\\u2026\\u201d<\\\/p>    \\t<p>Lawrence Popliger recalls attending the shul with his grandfather in the thirties. His parents were members of the Beth David.<\\\/p>  \\t<p>\\u201cI had one grandfather who lived on Esplanade [near the <i>shul<\\\/i>]. I took a street car to join my grandfather at the Adath Yeshurun shul. [Note that for the sake of joining his grandfather at <i>shul<\\\/i> there was no hesitancy in taking the street car on <i>Shabbat<\\\/i>.] \\u2026My grandfather was thrilled that I would come there. My grandfather, Sam Popliger, was an officer and sat in the <i>mizrach<\\\/i> section.  The seats alongside of the <i>aron hakodesh<\\\/i> facing the congregation were reserved\\u2026for officers or major donors to the synagogue\\u2026<\\\/p>  \\t<p>The Chenneville Street Synagogue [the old Beth David location] was comparable to the Adath Yeshun in that they felt older and attracted an older congregation\\u2026.The Adath Yeshurun was my grandfather\\u2019s <i>shul<\\\/i>, The Beth David was my father\\u2019s <i>shul<\\\/i>\\u2026\\u201d<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1908-01-01\",\"end\":\"1923-12-31\",\"group_title\":\"Adath Yeshurun (Russian Hebrew Synagogue)\",\"display_title\":\"Adath Yeshurun (Russian Hebrew Synagogue) (1908-1923)\",\"name\":\"Adath Yeshurun (Russian Hebrew Synagogue)\"},{\"id\":3318,\"type\":\"exhibit\",\"post_title\":\"Admor of Montreal, Rabbi David Flaum &#8211; Besdovitch Synagogue\",\"title\":\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue\",\"title_en\":\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue\",\"title_fr\":\"L\\u2019admor de Montr\\u00e9al, Rabbin David Flaum - Besdovitch Synagogue\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-besdovitch-synagogue\\\/\",\"coordinates\":[{\"latitude\":45.5207266,\"longitude\":-73.5898945}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e1ccd48a5c83.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbe93ed15cd.webp\"],\"address\":\"50 Villeneuve O.\",\"address_en\":\"50 Villeneuve O.\",\"address_fr\":\"50 Villeneuve O.\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders called rebbes, who were named after the communities they served.<\\\/p>    <p>Rabbi David Flaum (1896\\u20131971) was one of the first, if not the first, Hasidic rebbes to settle in Montreal. He earned the title of \\u201cAdmor of Montreal,\\u201d and was considered as one of the most important Hasidic leaders of Canada. The acronym of <i>Adonenu, Morenu, Vibarenu<\\\/i> [our master, our teacher, and our rabbi], Admor is an honorific title used uniquely for Hasidic rebbes, and was granted to Flaum over his better-known counterpart, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Chief Rabbi Yudel Rosenberg<\\\/a>. Rabbi Flaum\\u2019s devotion to instilling Hasidic values and strengthening religious life in the community as a spiritual leader distinguished him from Rosenberg, who had arrived in Montreal a few years earlier as the successor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Rabbi Simon Glazer<\\\/a>, with the objective of settling the kosher meat disputes of the time. Rabbi Flaum\\u2019s following extended beyond Montreal, with many people travelling from Ontario to seek his blessings and advice.<\\\/p>    <p>Born in Galicia, Eastern Europe, Flaum was the son of Yitzchak Flaum, a descendant of the Hasidic dynasties of Belz, Lutzk, Olesk, Rimanov, and Ropshitz. After serving as rebbe to the Strettiner Hasidim of Boberik, David Flaum left for Canada in 1920. Two years later, he married Sarah Langner, a member of a prestigious family of Hasidic leaders based in Toronto, and sister-in-law of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\\\/\\\">Tolner Rebbe<\\\/a>. Upon his arrival to Montreal that same year, Rabbi Flaum established the Ahavas David Bes Medresh for Torah and Hasidus Synagogue, attracting the support of Hasidim who had immigrated to the city. Contrary to popular scholastic conception, the vibrant Hasidic community of Montreal preceded the post-World War ll period, and was greatly enhanced by the devotion and leadership of Rabbi Flaum. Rabbi\\u2019s Flaum\\u2019s son, Shalom, a renowned Torah scholar, has continued in the Hasidic rabbinical tradition of his father, serving as the head of a yeshiva for many years and marrying the daughter of the Turka-Strettiner rebbe, Rabbi Yechiel Michal Brandwein, before establishing himself as the Strettiner Rebbe in New York.<\\\/p>    <p> Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders called rebbes, who were named after the communities they served.<\\\/p>    <p>Rabbi David Flaum (1896\\u20131971) was one of the first, if not the first, Hasidic rebbes to settle in Montreal. He earned the title of \\u201cAdmor of Montreal,\\u201d and was considered as one of the most important Hasidic leaders of Canada. The acronym of <i>Adonenu, Morenu, Vibarenu<\\\/i> [our master, our teacher, and our rabbi], Admor is an honorific title used uniquely for Hasidic rebbes, and was granted to Flaum over his better-known counterpart, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Chief Rabbi Yudel Rosenberg<\\\/a>. Rabbi Flaum\\u2019s devotion to instilling Hasidic values and strengthening religious life in the community as a spiritual leader distinguished him from Rosenberg, who had arrived in Montreal a few years earlier as the successor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Rabbi Simon Glazer<\\\/a>, with the objective of settling the kosher meat disputes of the time. Rabbi Flaum\\u2019s following extended beyond Montreal, with many people travelling from Ontario to seek his blessings and advice.<\\\/p>    <p>Born in Galicia, Eastern Europe, Flaum was the son of Yitzchak Flaum, a descendant of the Hasidic dynasties of Belz, Lutzk, Olesk, Rimanov, and Ropshitz. After serving as rebbe to the Strettiner Hasidim of Boberik, David Flaum left for Canada in 1920. Two years later, he married Sarah Langner, a member of a prestigious family of Hasidic leaders based in Toronto, and sister-in-law of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\\\/\\\">Tolner Rebbe<\\\/a>. Upon his arrival to Montreal that same year, Rabbi Flaum established the Ahavas David Bes Medresh for Torah and Hasidus Synagogue, attracting the support of Hasidim who had immigrated to the city. Contrary to popular scholastic conception, the vibrant Hasidic community of Montreal preceded the post-World War ll period, and was greatly enhanced by the devotion and leadership of Rabbi Flaum. Rabbi\\u2019s Flaum\\u2019s son, Shalom, a renowned Torah scholar, has continued in the Hasidic rabbinical tradition of his father, serving as the head of a yeshiva for many years and marrying the daughter of the Turka-Strettiner rebbe, Rabbi Yechiel Michal Brandwein, before establishing himself as the Strettiner Rebbe in New York.<\\\/p>    <p> Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1967-01-01\",\"group_title\":\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue\",\"display_title\":\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue (1928-1967)\",\"name\":\"Admor of Montreal, Rabbi David Flaum - Besdovitch Synagogue\"},{\"id\":3334,\"type\":\"exhibit\",\"post_title\":\"Admor of Montreal, Rabbi David Flaum &#8211; Residence\",\"title\":\"Admor of Montreal, Rabbi David Flaum - Residence\",\"title_en\":\"Admor of Montreal, Rabbi David Flaum - Residence\",\"title_fr\":\"L\\u2019admor de Montr\\u00e9al, Rabbin David Flaum - Flaum R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\",\"coordinates\":[{\"latitude\":45.5207089,\"longitude\":-73.5896436}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e1ccce291532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbe93ed15cd.webp\"],\"address\":\"4690 Clark\",\"address_en\":\"4690 Clark\",\"address_fr\":\"4690 Clark\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders called rebbes, who were named after the communities they served.<\\\/p>    <p>Rabbi David Flaum (1896\\u20131971) was one of the first, if not the first, Hasidic rebbes to settle in Montreal. He earned the title of \\u201cAdmor of Montreal,\\u201d and was considered as one of the most important Hasidic leaders of Canada. The acronym of <i>Adonenu, Morenu, Vibarenu<\\\/i> [our master, our teacher, and our rabbi], Admor is an honorific title used uniquely for Hasidic rebbes, and was granted to Flaum over his better-known counterpart, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Chief Rabbi Yudel Rosenberg<\\\/a>. Rabbi Flaum\\u2019s devotion to instilling Hasidic values and strengthening religious life in the community as a spiritual leader distinguished him from Rosenberg, who had arrived in Montreal a few years earlier as the successor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Rabbi Simon Glazer<\\\/a>, with the objective of settling the kosher meat disputes of the time. Rabbi Flaum\\u2019s following extended beyond Montreal, with many people travelling from Ontario to seek his blessings and advice.<\\\/p>    <p>Born in Galicia, Eastern Europe, Flaum was the son of Yitzchak Flaum, a descendant of the Hasidic dynasties of Belz, Lutzk, Olesk, Rimanov, and Ropshitz. After serving as rebbe to the Strettiner Hasidim of Boberik, David Flaum left for Canada in 1920. Two years later, he married Sarah Langner, a member of a prestigious family of Hasidic leaders based in Toronto, and sister-in-law of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\\\/\\\">Tolner Rebbe<\\\/a>. Upon his arrival to Montreal that same year, Rabbi Flaum established the Ahavas David Bes Medresh for Torah and Hasidus Synagogue, attracting the support of Hasidim who had immigrated to the city. Contrary to popular scholastic conception, the vibrant Hasidic community of Montreal preceded the post-World War ll period, and was greatly enhanced by the devotion and leadership of Rabbi Flaum. Rabbi\\u2019s Flaum\\u2019s son, Shalom, a renowned Torah scholar, has continued in the Hasidic rabbinical tradition of his father, serving as the head of a yeshiva for many years and marrying the daughter of the Turka-Strettiner rebbe, Rabbi Yechiel Michal Brandwein, before establishing himself as the Strettiner Rebbe in New York.<\\\/p>    <p> Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders called rebbes, who were named after the communities they served.<\\\/p>    <p>Rabbi David Flaum (1896\\u20131971) was one of the first, if not the first, Hasidic rebbes to settle in Montreal. He earned the title of \\u201cAdmor of Montreal,\\u201d and was considered as one of the most important Hasidic leaders of Canada. The acronym of <i>Adonenu, Morenu, Vibarenu<\\\/i> [our master, our teacher, and our rabbi], Admor is an honorific title used uniquely for Hasidic rebbes, and was granted to Flaum over his better-known counterpart, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Chief Rabbi Yudel Rosenberg<\\\/a>. Rabbi Flaum\\u2019s devotion to instilling Hasidic values and strengthening religious life in the community as a spiritual leader distinguished him from Rosenberg, who had arrived in Montreal a few years earlier as the successor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Rabbi Simon Glazer<\\\/a>, with the objective of settling the kosher meat disputes of the time. Rabbi Flaum\\u2019s following extended beyond Montreal, with many people travelling from Ontario to seek his blessings and advice.<\\\/p>    <p>Born in Galicia, Eastern Europe, Flaum was the son of Yitzchak Flaum, a descendant of the Hasidic dynasties of Belz, Lutzk, Olesk, Rimanov, and Ropshitz. After serving as rebbe to the Strettiner Hasidim of Boberik, David Flaum left for Canada in 1920. Two years later, he married Sarah Langner, a member of a prestigious family of Hasidic leaders based in Toronto, and sister-in-law of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\\\/\\\">Tolner Rebbe<\\\/a>. Upon his arrival to Montreal that same year, Rabbi Flaum established the Ahavas David Bes Medresh for Torah and Hasidus Synagogue, attracting the support of Hasidim who had immigrated to the city. Contrary to popular scholastic conception, the vibrant Hasidic community of Montreal preceded the post-World War ll period, and was greatly enhanced by the devotion and leadership of Rabbi Flaum. Rabbi\\u2019s Flaum\\u2019s son, Shalom, a renowned Torah scholar, has continued in the Hasidic rabbinical tradition of his father, serving as the head of a yeshiva for many years and marrying the daughter of the Turka-Strettiner rebbe, Rabbi Yechiel Michal Brandwein, before establishing himself as the Strettiner Rebbe in New York.<\\\/p>    <p> Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1960-01-01\",\"group_title\":\"Admor of Montreal, Rabbi David Flaum - Residence\",\"display_title\":\"Admor of Montreal, Rabbi David Flaum - Residence (1928-1960)\",\"name\":\"Admor of Montreal, Rabbi David Flaum - Residence\"},{\"id\":3494,\"type\":\"exhibit\",\"post_title\":\"Adrien Arcand &#8211; <i>L&#8217;Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>\",\"title\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>\",\"title_en\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>\",\"title_fr\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i>Le Miroir<\\\/i> et <i>Le Goglu<\\\/i>\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adrien-arcand-lillustration-le-miroir-and-le-goglu\\\/\",\"coordinates\":[{\"latitude\":45.5272664,\"longitude\":-73.5764295}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743d5b9c77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743fed1905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7443bb0510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744673f51c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7448863f88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744b3d43ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff268c331d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff26a861134.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6b6191c11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584348799349.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434b73c13e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584345004fdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434eb50d8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843506b3061.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843521bb60b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6cceaba1f.webp\"],\"address\":\"1124 Marie-Anne E.\",\"address_en\":\"1124 Marie-Anne E.\",\"address_fr\":\"1124 Marie-Anne E.\",\"description\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1933-01-01\",\"group_title\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>\",\"display_title\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i> (1932-1933)\",\"name\":\"Adrien Arcand - <i>L'Illustration<\\\/i>, <i> Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>\"},{\"id\":3493,\"type\":\"exhibit\",\"post_title\":\"Adrien Arcand &#8211; <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i>\",\"title\":\"Adrien Arcand - <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i>\",\"title_en\":\"Adrien Arcand - <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i>\",\"title_fr\":\"Adrien Arcand - <i>Le Miroir<\\\/i> et <i>Le Goglu<\\\/I>\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adrien-arcand-le-miroir-and-le-goglu\\\/\",\"coordinates\":[{\"latitude\":45.5077422,\"longitude\":-73.559114}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743d5b9c77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743fed1905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7443bb0510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744673f51c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7448863f88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744b3d43ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff244ebf21a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff24ff2f502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584348799349.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434b73c13e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584345004fdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434eb50d8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843506b3061.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843521bb60b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6dab3d0ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6dbb1657c.webp\"],\"address\":\"987 St-Laurent\",\"address_en\":\"987 St-Laurent\",\"address_fr\":\"987 St-Laurent\",\"description\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Adrien Arcand - <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i>\",\"display_title\":\"Adrien Arcand - <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i> (1929-1931)\",\"name\":\"Adrien Arcand - <i>Le Miroir<\\\/i> and  <i>Le Goglu<\\\/i>\"},{\"id\":3484,\"type\":\"exhibit\",\"post_title\":\"Adrien Arcand &#8211; Residence\",\"title\":\"Adrien Arcand - Residence\",\"title_en\":\"Adrien Arcand - Residence\",\"title_fr\":\"Adrien Arcand - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adrien-arcand-residence\\\/\",\"coordinates\":[{\"latitude\":45.5282633,\"longitude\":-73.5923098}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7435266620.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743d5b9c77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743fed1905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7441a9134d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7443bb0510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744673f51c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7448863f88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744b3d43ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584345004fdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584348799349.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434b73c13e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434eb50d8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843506b3061.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843521bb60b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6dd7b0c98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6de9068ec.webp\"],\"address\":\"5317 St-Denis\",\"address_en\":\"5317 St-Denis\",\"address_fr\":\"5317 St-Denis\",\"description\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1933-01-01\",\"group_title\":\"Adrien Arcand - Residence\",\"display_title\":\"Adrien Arcand - Residence (1930-1933)\",\"name\":\"Adrien Arcand - Residence\"},{\"id\":3492,\"type\":\"exhibit\",\"post_title\":\"Adrien Arcand &#8211; Residence\",\"title\":\"Adrien Arcand - Residence\",\"title_en\":\"Adrien Arcand - Residence\",\"title_fr\":\"Adrien Arcand - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/adrien-arcand-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5595541,\"longitude\":-73.6672428}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743d5b9c77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff743fed1905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7443bb0510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744673f51c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff7448863f88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff744b3d43ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff21adc1ad3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff227787529.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584348799349.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434b73c13e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15584345004fdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558434eb50d8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843506b3061.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155843521bb60b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/rjvbeQACO00\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/d9nzLox9rwo\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6e04364e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6e135679c.webp\"],\"address\":\"914 Gouin E.\",\"address_en\":\"914 Gouin E.\",\"address_fr\":\"914 Gouin E.\",\"description\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>Adrien Arcand (1899-1967) was the undisputed leader of the Quebec fascist political movement, and an ardent antisemite. Fashioning himself as the \\u201cCanadian <i>f\\u00fchrer<\\\/i>\\u201d, Arcand used his day job as a Montreal journalist to establish a series of weekly newspapers with Joseph M\\u00e9nard. These included <i>Le Miroir<\\\/i> and <i>Le Goglu<\\\/i>, which began publication in 1929. Though some scholars have claimed wide circulation, from what can be ascertained through recent research, these papers had relatively small readerships. Their viewpoints, though, contributed to an already unwelcome atmosphere for Jews in Quebec in the 1930s. The kinds of opinions espoused in these papers included the idea that Jews should be \\u201cresettled\\u201d in Hudson Bay. Angered by the 1930 enactment of the David Law\\u2014developing a Jewish school system in Quebec\\u2014Arcand\\u2019s conservative newspapers took a radical turn to explicit fascism, an opinion that he already personally espoused. Arcand soon formed a political party in 1934: Le Parti national social chr\\u00e9tien. He also collaborated on an early campaign, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/achat-chez-nous\\\/\\\">Achat chez nous<\\\/a> movement, which co-opted the genuine economic and nationalist frustrations of French Canadians into a boycott explicitly aimed at Jewish stores.<\\\/p>    <p>Though Arcand and his ilk were generally ignored by most Canadians, they certainly caught the attention of Canadian Jews. Indeed, a Lachine merchant, A. Abugov, attempted to sue Arcand\\u2019s newspapers for libel on behalf of the Jewish community. Arcand\\u2019s influence was also noticed outside of Canada: in July 1938, the American magazine <i>Life<\\\/i> chronicled the \\u201cmenacing\\u201d problem of \\u201cmilitant Fascism\\u201d in Canada when it reported on the first public assembly of the new National Unity Party (a coalition of parties including Le Parti national social chr\\u00e9tien). <i>Life<\\\/i> reported that 1,500 attendees from across the nation had chosen Arcand as their leader, a man who controlled \\u201cmilitarized battalions of 3,600 men\\u201d.<\\\/p>      <p>In May 1940, Arcand was arrested under the Defence of Canada Regulations, and interned for the duration of World War II; the National Unity Party was banned. Upon his 1945 release, Arcand restarted the party, but the fallout of World War II left him with relatively few fascist allies. Arcand, nonetheless, attempted to parlay his party into the federal political scene. In 1949 he ran in the riding of Richelieu-Verch\\u00e8res as a National Unity Party candidate, and in 1953 he campaigned in the Berthier-Maskinong\\u00e9-de Lanaudi\\u00e8re riding. He came in second place both times.<\\\/p>    <p>In 1965, two years before his death, a National Unity Party banquet celebrated the twentieth anniversary of Arcand\\u2019s release from internment. The guest of honour was Arcand, who delivered an 80-minute long speech to 650 revellers in which he decried biculturalism and \\u201cthe world-wide Rothschild interests\\u201d. Arcand lived the remainder of his life in relative obscurity in the farming village of Lanoraie, never relinquishing his antisemitic views.<\\\/p>      <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1934-01-01\",\"group_title\":\"Adrien Arcand - Residence\",\"display_title\":\"Adrien Arcand - Residence (1934)\",\"name\":\"Adrien Arcand - Residence\"},{\"id\":3488,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence\\\/\",\"coordinates\":[{\"latitude\":45.5144386,\"longitude\":-73.5711642}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1217d5f61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"3534 Coloniale\",\"address_en\":\"3534 Coloniale\",\"address_fr\":\"3534 Coloniale\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1927-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1927)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3495,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.514333,\"longitude\":-73.5709375}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff29f5de746.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"3520 Coloniale\",\"address_en\":\"3520 Coloniale\",\"address_fr\":\"3520 Coloniale\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1932-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1932)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3496,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5217076,\"longitude\":-73.5942394}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff2aa26dac1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"109 Laurier O.\",\"address_en\":\"109 Laurier O.\",\"address_fr\":\"109 Laurier O.\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1932-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1932)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3497,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5182772,\"longitude\":-73.5840143}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff2af8eca1f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"4304 Clark\",\"address_en\":\"4304 Clark\",\"address_fr\":\"4304 Clark\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. 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He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1934-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1934)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3498,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5189091,\"longitude\":-73.5823376}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff2c4792864.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"4264 St-Dominique\",\"address_en\":\"4264 St-Dominique\",\"address_fr\":\"4264 St-Dominique\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1941-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1935-1941)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3500,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Residence\",\"title\":\"Alexander Bercovitch - Residence\",\"title_en\":\"Alexander Bercovitch - Residence\",\"title_fr\":\"Alexandre Bercovitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5212215,\"longitude\":-73.5847694}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff2e9d30abc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"4480 de Bullion\",\"address_en\":\"4480 de Bullion\",\"address_fr\":\"4480 de Bullion\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1933-01-01\",\"group_title\":\"Alexander Bercovitch - Residence\",\"display_title\":\"Alexander Bercovitch - Residence (1933)\",\"name\":\"Alexander Bercovitch - Residence\"},{\"id\":3499,\"type\":\"exhibit\",\"post_title\":\"Alexander Bercovitch &#8211; Studio\\\/Residence\",\"title\":\"Alexander Bercovitch - Studio\\\/Residence\",\"title_en\":\"Alexander Bercovitch - Studio\\\/Residence\",\"title_fr\":\"Alexandre Bercovitch - Studio\\\/R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\",\"coordinates\":[{\"latitude\":45.5146487,\"longitude\":-73.5717279}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0ea06c441.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb0fc40a70d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb103d3d038.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb108d66e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb10e6a0a28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1144a7812.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb1199f0e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffb11d1b7fd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff2cbc5eaba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fb0c72c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f9f58b7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f8ba3937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f76bf201.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f5f41d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fc6038db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804fd906b47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558050d97d1cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580511b72ffc.webp\"],\"address\":\"80 Prince Arthur E.\",\"address_en\":\"80 Prince Arthur E.\",\"address_fr\":\"80 Prince Arthur E.\",\"description\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Bercovitch, arguably the father of modern Jewish painting in Montreal, was born in 1891 in a small port city near Odessa, in present-day Ukraine, into a family that was poor even by shtetl standards. He was given his first paints by a community of Ukrainian monks he had for years spied on through metal gates. By the time he was 15 years old, Bercovitch had already established a local reputation, and he created theatre sets and costumes. Bercovitch spent three years studying at Jerusalem\\u2019s Bezalel Art School, and later in Munich and St. Petersburg. He deserted the tsarist army shortly after being drafted during the First World War, and went into hiding until the Revolution of 1917. Bercovitch lived for several years in Turkmenistan, continually painting, until he ran afoul of the Communist authorities and relocated with his family in Montreal in 1926.     <p>In Montreal, Alexander and his wife Bryna Avrutick, who had been a revolutionary back in Russia, maintained their radical politics, naming two of their children Ninel (\\u201cLenin,\\u201d spelled backwards) and Sacvan (for the executed Italian anarchists Sacco and Vanzetti), who would later become a well-known American literary critic. Their first child, Sylvia Ary, became a well-known artist in her own right. Life in the immigrant Plateau neighbourhood was difficult for the impoverished Bercovitches during the 1920s and 1930s. Alexander left his family shortly after arriving, rejoining them six months later. When he left them for good in 1942, Sacvan was placed in foster care.<\\\/p>    <p>Upon arrival, Bercovitch earned some money doing ceiling work for local churches and synagogues. He also occasionally exhibited his own work from his years in Turkmenistan and more recent Montreal-themed canvases. He joined a roving band of artists, called the Eastern Group of Painters, which countered the explicit Canadian nationalism of the more-famous Group of Seven and its successor, the Canadian Group of Painters. Bercovitch was a teacher, mentor and harsh critic of a younger generation of Montreal Jewish painters, including Sam Borenstein, Moe Reinblatt, and Rita Briansky. He was famous as much for his classic Canadian paintings, like <i>Laurentian Snow Scene<\\\/i> (1938) and <i>Gaspe: Cliff and Sea<\\\/i> (1940), as he was for more Montreal- and Jewish-centered works such as the classic <i>Laurier<\\\/i> (1933), which he painted from his own balcony.<\\\/p>     <p>On January 7, 1951, Bercovitch collapsed of a heart attack while waiting for a streetcar at the corner of Mont-Royal and St. Laurent. He was en route to his first exhibition in 10 years.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1951-01-01\",\"group_title\":\"Alexander Bercovitch - Studio\\\/Residence\",\"display_title\":\"Alexander Bercovitch - Studio\\\/Residence (1936-1951)\",\"name\":\"Alexander Bercovitch - Studio\\\/Residence\"},{\"id\":3580,\"type\":\"exhibit\",\"post_title\":\"Alexander Harkavy &#8211; Shaar Hashomayim Talmud Torah\",\"title\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\",\"title_en\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\",\"title_fr\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alexander-harkavy-shaar-hashomayim-talmud-torah\\\/\",\"coordinates\":[{\"latitude\":45.5033659,\"longitude\":-73.5728887}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151562d17722de.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151562d3c928f5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151562d5750af5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151562d704ed2a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d973c243e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d98995136.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d99fe9685.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d9b813a34.webp\"],\"address\":\"1981 McGill College\",\"address_en\":\"1981 McGill College\",\"address_fr\":\"1981 McGill College\",\"description\":\"<p>Alexander Harkavy (1863\\u20131919), a famous Yiddish linguist and lexicographer, was born near Minsk in present-day Belarus. He had an early affinity for languages, studying for a few years in Vilna before moving to the United States. Along with Sholom Aleichem, I. L. Peretz, and Mendele Moykher Sforim (Sholem Yankev Abramovich), Harkavy is often considered one of the people most responsible for legitimizing Yiddish as a distinct language; he wrote a number of books on the Yiddish language and, from 1891, published several editions of his English-Yiddish dictionary. <\\\/p>    <p>Prior to Harkavy\\u2019s time, Yiddish was viewed as a mongrel of German and Hebrew, unfit for serious literary usage. Harkavy contributed to the affirmation of Yiddish as an important cultural language. The end of the nineteenth century was witness to an explosion of Yiddish cultural material, including thousands of newspapers, journals, poems, plays, books, and even pulp novels. <\\\/p>    <p>In 1887, Harkavy temporarily moved to Montreal when he took up a post as teacher at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-4\\\/\\\">Congregation Shaar Hashomayim<\\\/a>'s Talmud Torah school. During the federal election of that year, Harkavy wrote and printed a campaign pamphlet; its Yiddish was transliterated into Roman letters because Montreal lacked a Hebrew-language printing press. That same year, Harkavy printed a single issue of a handwritten Yiddish newspaper called <i>Di tsayt<\\\/i> (The Time), considered the first Yiddish publication in Canada. In 1888, shortly before leaving Montreal to return to the United States, and nearly a decade before Theodor Herzl legitimized and popularized Zionist ideas, Harkavy founded a group called Hovevei Zion (Lovers of Zion), through which he established the Hebrew Library, a forerunner of the Montreal\\u2019s world-famous <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library<\\\/a>. Most likely based on the identically-named groups in Eastern Europe that had been founded five years earlier, Montreal\\u2019s Hovevei Zion itself would falter, but it provided a linchpin for a Canadian Zionist movement that would become one of the most active in the world. During his brief time in Montreal, Harkavy witnessed and actively encouraged the beginnings of the Yiddish cultural activity that eventually bloomed into an intellectual milieu rivaling New York and Warsaw in its dynamism.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Alexander Harkavy (1863\\u20131919), a famous Yiddish linguist and lexicographer, was born near Minsk in present-day Belarus. He had an early affinity for languages, studying for a few years in Vilna before moving to the United States. Along with Sholom Aleichem, I. L. Peretz, and Mendele Moykher Sforim (Sholem Yankev Abramovich), Harkavy is often considered one of the people most responsible for legitimizing Yiddish as a distinct language; he wrote a number of books on the Yiddish language and, from 1891, published several editions of his English-Yiddish dictionary. <\\\/p>    <p>Prior to Harkavy\\u2019s time, Yiddish was viewed as a mongrel of German and Hebrew, unfit for serious literary usage. Harkavy contributed to the affirmation of Yiddish as an important cultural language. The end of the nineteenth century was witness to an explosion of Yiddish cultural material, including thousands of newspapers, journals, poems, plays, books, and even pulp novels. <\\\/p>    <p>In 1887, Harkavy temporarily moved to Montreal when he took up a post as teacher at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-4\\\/\\\">Congregation Shaar Hashomayim<\\\/a>'s Talmud Torah school. During the federal election of that year, Harkavy wrote and printed a campaign pamphlet; its Yiddish was transliterated into Roman letters because Montreal lacked a Hebrew-language printing press. That same year, Harkavy printed a single issue of a handwritten Yiddish newspaper called <i>Di tsayt<\\\/i> (The Time), considered the first Yiddish publication in Canada. In 1888, shortly before leaving Montreal to return to the United States, and nearly a decade before Theodor Herzl legitimized and popularized Zionist ideas, Harkavy founded a group called Hovevei Zion (Lovers of Zion), through which he established the Hebrew Library, a forerunner of the Montreal\\u2019s world-famous <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library<\\\/a>. Most likely based on the identically-named groups in Eastern Europe that had been founded five years earlier, Montreal\\u2019s Hovevei Zion itself would falter, but it provided a linchpin for a Canadian Zionist movement that would become one of the most active in the world. During his brief time in Montreal, Harkavy witnessed and actively encouraged the beginnings of the Yiddish cultural activity that eventually bloomed into an intellectual milieu rivaling New York and Warsaw in its dynamism.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1887-01-01\",\"end\":\"1888-01-01\",\"group_title\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\",\"display_title\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah (1887-1888)\",\"name\":\"Alexander Harkavy - Shaar Hashomayim Talmud Torah\"},{\"id\":4216,\"type\":\"exhibit\",\"post_title\":\"Alfred Bader &#8211; Camp I\",\"title\":\"Alfred Bader - Camp I\",\"title_en\":\"Alfred Bader - Camp I\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-bader-camp-i\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af8a95ef85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af86f1443a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af8587e25c.webp\"],\"address\":\"1 61e Av, \\u00cele-aux-Noix\",\"address_en\":\"1 61e Av, \\u00cele-aux-Noix\",\"address_fr\":\"\",\"description\":\"<p>Alfred Robert Bader (1924 \\u2013 2018) came to Canada a prisoner. By the end of his life, he had become a distinguished chemist, businessman, and philanthropist.<\\\/p>    <p>Born in Vienna, Alfred Bader was the son of Alfred, a middle-class Czech Jew, and Elisabeth, a Hungarian aristocrat. His father passed away soon after his birth and Bader was raised by his aunt Gisela in a loving extended Jewish family. When antisemitic persecution intensified in Europe in the 1930s, Gisela placed the fourteen-year-old Alfred on a Kindertransport train headed to England, where he boarded with a Jewish family near Brighton for the next fourteen months.<\\\/p>    <p>As the British grew increasingly fearful of a Nazi invasion, Austrian- and German-born \\u201cenemy aliens\\u201d were arrested and imprisoned, including Bader. It was suspected that there may be Nazi spies hiding in their midst. Internment in England did not last long. In July 1940, Bader and 272 other Jewish refugees were brought to the small island of \\u00cele-aux-Noix, southwest of Montreal, and placed in Camp I. The commandant, Major E.D.B. Kippen, told Bader he was surprised that a sixteen-year-old had parachuted into England. When Bader replied that he was a Jewish refugee, Major Kippen scoffed. \\u201cDo not pretend to be a Jew,\\u201d he said. \\u201cI do not like Jews either.\\u201d<\\\/p>    <p>Despite the rough start, life in internment gradually became more pleasant. The internees established a camp school and Bader spent much of his time studying. In June 1941, the students were allowed to take the McGill matriculation exams. Bader was granted leave to visit Montreal to sit the examinations, where he also attended a reception at the Montefiore Club, a social club for wealthy and influential members of the Jewish community. There, Bader met Martin Wolff, whose mother had hosted Bader in England.<\\\/p>    <p>Wolff, an engineer and historian, sponsored Bader\\u2019s release from internment and encouraged the young man to pursue his education. Bader was accepted into Queen\\u2019s University, where he completed a B.Sc. in engineering chemistry, a BA in history, and an M.Sc. in chemistry. During the summers, he stayed at the Wolff family\\u2019s home in Westmount while working for the Murphy Paint Company in Montreal. Its owner, Harry Thorp, encouraged Bader to go to Harvard and provided significant financial support. An MA and a PhD in chemistry at Harvard University followed. Within a year of leaving Harvard, Dr. Bader co-founded the Aldrich Chemical Company, which grew into a significant pharmaceutical company. <\\\/p>    <p>Looking back on his internment in Camp I, Bader reminisced that \\u201cwe were treated badly at first because the Canadians had been given no information about us, but what was that compared with the concentration camps of Europe? Not a single man died in the camp and those who wanted a great education received it.\\u201d<\\\/p>    <p> Compiled by Alison Dringenberg<\\\/p>          \",\"description_en\":\"<p>Alfred Robert Bader (1924 \\u2013 2018) came to Canada a prisoner. By the end of his life, he had become a distinguished chemist, businessman, and philanthropist.<\\\/p>    <p>Born in Vienna, Alfred Bader was the son of Alfred, a middle-class Czech Jew, and Elisabeth, a Hungarian aristocrat. His father passed away soon after his birth and Bader was raised by his aunt Gisela in a loving extended Jewish family. When antisemitic persecution intensified in Europe in the 1930s, Gisela placed the fourteen-year-old Alfred on a Kindertransport train headed to England, where he boarded with a Jewish family near Brighton for the next fourteen months.<\\\/p>    <p>As the British grew increasingly fearful of a Nazi invasion, Austrian- and German-born \\u201cenemy aliens\\u201d were arrested and imprisoned, including Bader. It was suspected that there may be Nazi spies hiding in their midst. Internment in England did not last long. In July 1940, Bader and 272 other Jewish refugees were brought to the small island of \\u00cele-aux-Noix, southwest of Montreal, and placed in Camp I. The commandant, Major E.D.B. Kippen, told Bader he was surprised that a sixteen-year-old had parachuted into England. When Bader replied that he was a Jewish refugee, Major Kippen scoffed. \\u201cDo not pretend to be a Jew,\\u201d he said. \\u201cI do not like Jews either.\\u201d<\\\/p>    <p>Despite the rough start, life in internment gradually became more pleasant. The internees established a camp school and Bader spent much of his time studying. In June 1941, the students were allowed to take the McGill matriculation exams. Bader was granted leave to visit Montreal to sit the examinations, where he also attended a reception at the Montefiore Club, a social club for wealthy and influential members of the Jewish community. There, Bader met Martin Wolff, whose mother had hosted Bader in England.<\\\/p>    <p>Wolff, an engineer and historian, sponsored Bader\\u2019s release from internment and encouraged the young man to pursue his education. Bader was accepted into Queen\\u2019s University, where he completed a B.Sc. in engineering chemistry, a BA in history, and an M.Sc. in chemistry. During the summers, he stayed at the Wolff family\\u2019s home in Westmount while working for the Murphy Paint Company in Montreal. Its owner, Harry Thorp, encouraged Bader to go to Harvard and provided significant financial support. An MA and a PhD in chemistry at Harvard University followed. Within a year of leaving Harvard, Dr. Bader co-founded the Aldrich Chemical Company, which grew into a significant pharmaceutical company. <\\\/p>    <p>Looking back on his internment in Camp I, Bader reminisced that \\u201cwe were treated badly at first because the Canadians had been given no information about us, but what was that compared with the concentration camps of Europe? Not a single man died in the camp and those who wanted a great education received it.\\u201d<\\\/p>    <p> Compiled by Alison Dringenberg<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1940-06-15\",\"end\":\"1941-09-01\",\"group_title\":\"Alfred Bader - Camp I\",\"display_title\":\"Alfred Bader - Camp I (1940-1941)\",\"name\":\"Alfred Bader - Camp I\"},{\"id\":4217,\"type\":\"exhibit\",\"post_title\":\"Alfred Bader &#8211; Wolff Family Home\",\"title\":\"Alfred Bader - Wolff Family Home\",\"title_en\":\"Alfred Bader - Wolff Family Home\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-bader-wolff-family-home\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af8a95ef85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af86f1443a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af8587e25c.webp\"],\"address\":\"442 Argyle Ave, Westmount \",\"address_en\":\"442 Argyle Ave, Westmount \",\"address_fr\":\"\",\"description\":\"<p>Alfred Robert Bader (1924 \\u2013 2018) came to Canada a prisoner. By the end of his life, he had become a distinguished chemist, businessman, and philanthropist.<\\\/p>    <p>Born in Vienna, Alfred Bader was the son of Alfred, a middle-class Czech Jew, and Elisabeth, a Hungarian aristocrat. His father passed away soon after his birth and Bader was raised by his aunt Gisela in a loving extended Jewish family. When antisemitic persecution intensified in Europe in the 1930s, Gisela placed the fourteen-year-old Alfred on a Kindertransport train headed to England, where he boarded with a Jewish family near Brighton for the next fourteen months.<\\\/p>    <p>As the British grew increasingly fearful of a Nazi invasion, Austrian- and German-born \\u201cenemy aliens\\u201d were arrested and imprisoned, including Bader. It was suspected that there may be Nazi spies hiding in their midst. Internment in England did not last long. In July 1940, Bader and 272 other Jewish refugees were brought to the small island of \\u00cele-aux-Noix, southwest of Montreal, and placed in Camp I. The commandant, Major E.D.B. Kippen, told Bader he was surprised that a sixteen-year-old had parachuted into England. When Bader replied that he was a Jewish refugee, Major Kippen scoffed. \\u201cDo not pretend to be a Jew,\\u201d he said. \\u201cI do not like Jews either.\\u201d<\\\/p>    <p>Despite the rough start, life in internment gradually became more pleasant. The internees established a camp school and Bader spent much of his time studying. In June 1941, the students were allowed to take the McGill matriculation exams. Bader was granted leave to visit Montreal to sit the examinations, where he also attended a reception at the Montefiore Club, a social club for wealthy and influential members of the Jewish community. There, Bader met Martin Wolff, whose mother had hosted Bader in England.<\\\/p>    <p>Wolff, an engineer and historian, sponsored Bader\\u2019s release from internment and encouraged the young man to pursue his education. Bader was accepted into Queen\\u2019s University, where he completed a B.Sc. in engineering chemistry, a BA in history, and an M.Sc. in chemistry. During the summers, he stayed at the Wolff family\\u2019s home in Westmount while working for the Murphy Paint Company in Montreal. Its owner, Harry Thorp, encouraged Bader to go to Harvard and provided significant financial support. An MA and a PhD in chemistry at Harvard University followed. Within a year of leaving Harvard, Dr. Bader co-founded the Aldrich Chemical Company, which grew into a significant pharmaceutical company. <\\\/p>    <p>Looking back on his internment in Camp I, Bader reminisced that \\u201cwe were treated badly at first because the Canadians had been given no information about us, but what was that compared with the concentration camps of Europe? Not a single man died in the camp and those who wanted a great education received it.\\u201d<\\\/p>    <p> Compiled by Alison Dringenberg<\\\/p>          \",\"description_en\":\"<p>Alfred Robert Bader (1924 \\u2013 2018) came to Canada a prisoner. By the end of his life, he had become a distinguished chemist, businessman, and philanthropist.<\\\/p>    <p>Born in Vienna, Alfred Bader was the son of Alfred, a middle-class Czech Jew, and Elisabeth, a Hungarian aristocrat. His father passed away soon after his birth and Bader was raised by his aunt Gisela in a loving extended Jewish family. When antisemitic persecution intensified in Europe in the 1930s, Gisela placed the fourteen-year-old Alfred on a Kindertransport train headed to England, where he boarded with a Jewish family near Brighton for the next fourteen months.<\\\/p>    <p>As the British grew increasingly fearful of a Nazi invasion, Austrian- and German-born \\u201cenemy aliens\\u201d were arrested and imprisoned, including Bader. It was suspected that there may be Nazi spies hiding in their midst. Internment in England did not last long. In July 1940, Bader and 272 other Jewish refugees were brought to the small island of \\u00cele-aux-Noix, southwest of Montreal, and placed in Camp I. The commandant, Major E.D.B. Kippen, told Bader he was surprised that a sixteen-year-old had parachuted into England. When Bader replied that he was a Jewish refugee, Major Kippen scoffed. \\u201cDo not pretend to be a Jew,\\u201d he said. \\u201cI do not like Jews either.\\u201d<\\\/p>    <p>Despite the rough start, life in internment gradually became more pleasant. The internees established a camp school and Bader spent much of his time studying. In June 1941, the students were allowed to take the McGill matriculation exams. Bader was granted leave to visit Montreal to sit the examinations, where he also attended a reception at the Montefiore Club, a social club for wealthy and influential members of the Jewish community. There, Bader met Martin Wolff, whose mother had hosted Bader in England.<\\\/p>    <p>Wolff, an engineer and historian, sponsored Bader\\u2019s release from internment and encouraged the young man to pursue his education. Bader was accepted into Queen\\u2019s University, where he completed a B.Sc. in engineering chemistry, a BA in history, and an M.Sc. in chemistry. During the summers, he stayed at the Wolff family\\u2019s home in Westmount while working for the Murphy Paint Company in Montreal. Its owner, Harry Thorp, encouraged Bader to go to Harvard and provided significant financial support. An MA and a PhD in chemistry at Harvard University followed. Within a year of leaving Harvard, Dr. Bader co-founded the Aldrich Chemical Company, which grew into a significant pharmaceutical company. <\\\/p>    <p>Looking back on his internment in Camp I, Bader reminisced that \\u201cwe were treated badly at first because the Canadians had been given no information about us, but what was that compared with the concentration camps of Europe? Not a single man died in the camp and those who wanted a great education received it.\\u201d<\\\/p>    <p> Compiled by Alison Dringenberg<\\\/p>          \",\"description_fr\":\"\",\"start\":\"1941-09-01\",\"end\":\"1947-01-01\",\"group_title\":\"Alfred Bader - Wolff Family Home\",\"display_title\":\"Alfred Bader - Wolff Family Home (1941-1947)\",\"name\":\"Alfred Bader - Wolff Family Home\"},{\"id\":3908,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Concordia Fine Arts\",\"title\":\"Alfred Pinsky - Concordia Fine Arts\",\"title_en\":\"Alfred Pinsky - Concordia Fine Arts\",\"title_fr\":\"Alfred Pinsky - Concordia, Beaux-Arts\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-concordia-fine-arts\\\/\",\"coordinates\":[{\"latitude\":45.495525,\"longitude\":-73.573794}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"1395 Ren\\u00e9-L\\u00e9vesque O.\",\"address_en\":\"1395 Ren\\u00e9-L\\u00e9vesque O.\",\"address_fr\":\"1395 Ren\\u00e9-L\\u00e9vesque O.\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\\"A Study of the Work,\\\" was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\\"A Study of the Work,\\\" was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1980-01-01\",\"end\":\"1996-01-01\",\"group_title\":\"Alfred Pinsky - Concordia Fine Arts\",\"display_title\":\"Alfred Pinsky - Concordia Fine Arts (1980-1996)\",\"name\":\"Alfred Pinsky - Concordia Fine Arts\"},{\"id\":3904,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Montreal Artists&#8217; School\\\/Residence\",\"title\":\"Alfred Pinsky - Montreal Artists' School\\\/Residence\",\"title_en\":\"Alfred Pinsky - Montreal Artists' School\\\/Residence\",\"title_fr\":\"Alfred Pinsky - Montreal Artists' School\\\/R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-montreal-artists-school-residence\\\/\",\"coordinates\":[{\"latitude\":45.50689061,\"longitude\":-73.5762135}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"643 Milton\",\"address_en\":\"643 Milton\",\"address_fr\":\"643 Milton\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Alfred Pinsky - Montreal Artists' School\\\/Residence\",\"display_title\":\"Alfred Pinsky - Montreal Artists' School\\\/Residence (1948-1956)\",\"name\":\"Alfred Pinsky - Montreal Artists' School\\\/Residence\"},{\"id\":3890,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Residence\",\"title\":\"Alfred Pinsky - Residence\",\"title_en\":\"Alfred Pinsky - Residence\",\"title_fr\":\"Alfred Pinsky - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-residence\\\/\",\"coordinates\":[{\"latitude\":45.5068906,\"longitude\":-73.57621351}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"643 Milton\",\"address_en\":\"643 Milton\",\"address_fr\":\"643 Milton\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Alfred Pinsky - Residence\",\"display_title\":\"Alfred Pinsky - Residence (1948-1956)\",\"name\":\"Alfred Pinsky - Residence\"},{\"id\":3905,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Sarah Wittal-Caiserman&#8217;s Store (Fine Children&#8217;s)\\\/Goosey Gander\",\"title\":\"Alfred Pinsky - Sarah Wittal-Caiserman's Store (Fine Children's)\\\/Goosey Gander\",\"title_en\":\"Alfred Pinsky - Sarah Wittal-Caiserman's Store (Fine Children's)\\\/Goosey Gander\",\"title_fr\":\"Alfred Pinsky - Boutique de Sarah Wittal-Caiserman (Fine Children's)\\\/Goosey Gander\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-sarah-wittal-caisermans-store-fine-childrens-goosey-gander\\\/\",\"coordinates\":[{\"latitude\":45.5379767,\"longitude\":-73.6277984}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"7875 St-Laurent\",\"address_en\":\"7875 St-Laurent\",\"address_fr\":\"7875 St-Laurent\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\\"A Study of the Work,\\\" was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\\"A Study of the Work,\\\" was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Alfred Pinsky - Sarah Wittal-Caiserman's Store (Fine Children's)\\\/Goosey Gander\",\"display_title\":\"Alfred Pinsky - Sarah Wittal-Caiserman's Store (Fine Children's)\\\/Goosey Gander (1948-1956)\",\"name\":\"Alfred Pinsky - Sarah Wittal-Caiserman's Store (Fine Children's)\\\/Goosey Gander\"},{\"id\":3906,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Sir George Williams Fine Arts\",\"title\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"title_en\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"title_fr\":\"Alfred Pinsky - Sir George Williams, Beaux-Arts\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-sir-george-williams-fine-arts\\\/\",\"coordinates\":[{\"latitude\":45.4991513,\"longitude\":-73.57509}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"1435 Drummond\",\"address_en\":\"1435 Drummond\",\"address_fr\":\"1435 Drummond\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and <i>Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1962-01-01\",\"end\":\"1972-01-01\",\"group_title\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"display_title\":\"Alfred Pinsky - Sir George Williams Fine Arts (1962-1972)\",\"name\":\"Alfred Pinsky - Sir George Williams Fine Arts\"},{\"id\":3907,\"type\":\"exhibit\",\"post_title\":\"Alfred Pinsky &#8211; Sir George Williams Fine Arts\",\"title\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"title_en\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"title_fr\":\"Alfred Pinsky - Sir George Williams, Beaux-Arts\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/alfred-pinsky-sir-george-williams-fine-arts-2\\\/\",\"coordinates\":[{\"latitude\":45.4972727,\"longitude\":-73.5790238}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dae30ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dc8dcd3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7de1f0f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7dff34438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7e1b0664d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80246709d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80395dc74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7fe4bf7c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7ffae9378.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d80525f8a9.webp\"],\"address\":\"1455 de Maisonneuve\",\"address_en\":\"1455 de Maisonneuve\",\"address_fr\":\"1455 de Maisonneuve\",\"description\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and<i> Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>An accomplished 20th century Jewish painter, Alfred Pinsky (1921-2000) was also an art education pioneer in Montreal and Canada. In the 1930s, Montreal\\u2019s Jewish community contributed considerable talent to Canadian painting. Pinsky\\u2019s contemporaries included artists such as Louis Mulhstock, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>, Sam Borenstein, Moe Reinblatt and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ghitta-caiserman-residence\\\/\\\">Ghitta Caiserman<\\\/a>. Marked by the social and economic upheavals of their time\\u2014including the Great Depression, the Second World War and the rise of socialism\\u2014they helped to define modern painting in Canada.<\\\/p>  <p>Pinsky began his artistic training as an assistant to the Montreal artist Anne Savage at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a>. He also took classes at the Art Association of Montreal (today the Montreal Museum of Fine Arts) and the Art Students League of New York. At the start of the Second World War, he enlisted in the Royal Canadian Air Force and moved to Nova Scotia, where he became involved in the union movement. Back in Montreal in 1947, he and his wife Ghitta Caiserman (a prominent Montreal painter and daughter of the activist and literary critic <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence-5\\\/\\\">Hannaniah-Meir Caiserman<\\\/a>) together founded the Montreal Artists School, which remained active into the early 1950s. Pinsky\\u2019s interest in socialism and public art took him to Mexico in 1948, and the mural painters he met there would have a lasting influence on his work. His own production included a mural created for a clothing factory on St. Lawrence Boulevard that was owned by his mother-in-law, Sarah Wittal-Caiserman, a leftist Zionist and patron of the arts. In 1962, he became the dean of the new department of Fine Arts at Sir George Williams University (now Concordia University), a position he held until 1980. Throughout his life, he advocated for the role of art in education, a commitment that led him to found the Child Art Council and chair the Canadian Society for Education through Art. Pinsky was also an art critic for the Canadian Broadcasting Corporation and<i> Canadian Art<\\\/i>, as well as an essayist. His best-known piece of writing on art, \\u201cA Study of the Work,\\u201d was published to mark a retrospective exhibition of the work of Goodridge Roberts in 1969. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-01-01\",\"end\":\"1979-01-01\",\"group_title\":\"Alfred Pinsky - Sir George Williams Fine Arts\",\"display_title\":\"Alfred Pinsky - Sir George Williams Fine Arts (1973-1979)\",\"name\":\"Alfred Pinsky - Sir George Williams Fine Arts\"},{\"id\":3666,\"type\":\"exhibit\",\"post_title\":\"Anglo-Jewish Association &#8211; Oddfellows Chambers\",\"title\":\"Anglo-Jewish Association - Oddfellows Chambers\",\"title_en\":\"Anglo-Jewish Association - Oddfellows Chambers\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anglo-jewish-association-oddfellows-chambers\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f234bb171f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f234cda245f.webp\"],\"address\":\"270 Rue St-Antoine Ouest, Montreal\",\"address_en\":\"270 Rue St-Antoine Ouest, Montreal\",\"address_fr\":\"\",\"description\":\"<p> The Anglo-Jewish Association was a Jewish community organization created in Montreal at the end of the 19th century to provide assistance to both Jews abroad and Jewish refugees arriving in Canada. Founded in 1881 as a branch of the Anglo-Jewish Association in London, its original membership comprised prominent figures in the community, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clarence-de-sola-residence\\\/\\\">Clarence de Sola<\\\/a>, as well as young Jews who were involved in philanthropic work and fully integrated into Montreal\\u2019s English-speaking social and business fabric. In their response to the needs of their less fortunate fellow Jews, this group of Montrealers reflected an attitude similar to that of certain families of Britain\\u2019s Jewish elite, such as the Montefiores and the Rothschilds.  <\\\/p>    <p> In the 1880s, when the first Jewish refugees fleeing the pogroms in Eastern Europe arrived in Canada, the Association mobilized Montreal\\u2019s Jewish population to help the newcomers. As the community was not prepared to accommodate such a large number of refugees, its various organizations had to pool their resources. In 1882, the Anglo-Jewish Association joined the Young Men\\u2019s Hebrew Benevolent Society and the Ladies\\u2019 Hebrew Benevolent Society to create the Jewish Emigration Aid Society (JEAS). Together, these organizations coordinated aid for refugees to help them find work, housing, and medical assistance upon their arrival in Montreal. Relocation assistance to other parts of Canada and the United States was also provided. <\\\/p>    <p> Like the British organization on which it was based, the Anglo-Jewish Association practiced a form of paternalistic philanthropy. Indeed, it represented a Jewish equivalent to ethnic associations such as the St. Patrick\\u2019s and St. Andrew\\u2019s Societies in the English-speaking community and the <i> Soci\\u00e9t\\u00e9 St-Jean-Baptiste <\\\/i> in the French-speaking community. For upper class Jews, participation in such philanthropic activities was a matter of pride, and also of acceptance and prestige in the Montreal society of the time.  <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p> The Anglo-Jewish Association was a Jewish community organization created in Montreal at the end of the 19th century to provide assistance to both Jews abroad and Jewish refugees arriving in Canada. Founded in 1881 as a branch of the Anglo-Jewish Association in London, its original membership comprised prominent figures in the community, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clarence-de-sola-residence\\\/\\\">Clarence de Sola<\\\/a>, as well as young Jews who were involved in philanthropic work and fully integrated into Montreal\\u2019s English-speaking social and business fabric. In their response to the needs of their less fortunate fellow Jews, this group of Montrealers reflected an attitude similar to that of certain families of Britain\\u2019s Jewish elite, such as the Montefiores and the Rothschilds.  <\\\/p>    <p> In the 1880s, when the first Jewish refugees fleeing the pogroms in Eastern Europe arrived in Canada, the Association mobilized Montreal\\u2019s Jewish population to help the newcomers. As the community was not prepared to accommodate such a large number of refugees, its various organizations had to pool their resources. In 1882, the Anglo-Jewish Association joined the Young Men\\u2019s Hebrew Benevolent Society and the Ladies\\u2019 Hebrew Benevolent Society to create the Jewish Emigration Aid Society (JEAS). Together, these organizations coordinated aid for refugees to help them find work, housing, and medical assistance upon their arrival in Montreal. Relocation assistance to other parts of Canada and the United States was also provided. <\\\/p>    <p> Like the British organization on which it was based, the Anglo-Jewish Association practiced a form of paternalistic philanthropy. Indeed, it represented a Jewish equivalent to ethnic associations such as the St. Patrick\\u2019s and St. Andrew\\u2019s Societies in the English-speaking community and the <i> Soci\\u00e9t\\u00e9 St-Jean-Baptiste <\\\/i> in the French-speaking community. For upper class Jews, participation in such philanthropic activities was a matter of pride, and also of acceptance and prestige in the Montreal society of the time.  <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1881-01-01\",\"end\":\"1882-01-01\",\"group_title\":\"Anglo-Jewish Association - Oddfellows Chambers\",\"display_title\":\"Anglo-Jewish Association - Oddfellows Chambers (1881-1882)\",\"name\":\"Anglo-Jewish Association - Oddfellows Chambers\"},{\"id\":3439,\"type\":\"exhibit\",\"post_title\":\"Anshei Ozeroff\",\"title\":\"Anshei Ozeroff\",\"title_en\":\"Anshei Ozeroff\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ozeroff\\\/\",\"coordinates\":[{\"latitude\":45.5114348,\"longitude\":-73.5641652}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa747f710c8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa7480b497b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748314dcf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748460439c.webp\"],\"address\":\"100 de Maisonneuve E.\",\"address_en\":\"100 de Maisonneuve E.\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Anshei Ozeroff\",\"display_title\":\"Anshei Ozeroff (1918-1928)\",\"name\":\"Anshei Ozeroff\"},{\"id\":3469,\"type\":\"exhibit\",\"post_title\":\"Anshei Ozeroff\",\"title\":\"Anshei Ozeroff\",\"title_en\":\"Anshei Ozeroff\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ozeroff-2\\\/\",\"coordinates\":[{\"latitude\":45.5229655,\"longitude\":-73.5965724}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa747f710c8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa7480b497b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748314dcf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748460439c.webp\"],\"address\":\"5244 St. Urbain, Montreal, QC\",\"address_en\":\"5244 St. Urbain, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>      <strong>Physical description<\\\/strong>    <p>The buildings used by the Anshei Ozeroff congregation, until their final move in the sixties to Avenue Bourret, were converted commercial or residential buildings.  Despite the wording on the cover of their 25th anniversary publication which announces \\u201cThe Opening of our Newly Erected Synagogue,\\u201d the building at 5244 St. Urbain was one of two identical row houses which was extended in the rear and renovated to serve as a synagogue. The fa\\u00e7ade was identified as a synagogue only by the door which featured applied <i>magen davids<\\\/i> and the name of the congregation in Hebrew.  In the rear of the building a round window, which once illuminated the space above the <i>aron hakodesh<\\\/i>, can still be seen. <\\\/p>\\t  \\t<p>\\tFormer members described the interior of this synagogue.  A small entrance area included stairs leading up to the women\\u2019s gallery.  The sanctuary had the traditional layout with a central <i>bimah<\\\/i> facing the <i>aron hakodesh<\\\/i>.  As in many of these small congregations, the members had a hand in building the interior components.  Sam Birenbaum, the secretary of the <i>shul<\\\/i> and a carpenter by trade, carved the lions on top of the arch.<\\\/p>\\t    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>      <strong>Physical description<\\\/strong>    <p>The buildings used by the Anshei Ozeroff congregation, until their final move in the sixties to Avenue Bourret, were converted commercial or residential buildings.  Despite the wording on the cover of their 25th anniversary publication which announces \\u201cThe Opening of our Newly Erected Synagogue,\\u201d the building at 5244 St. Urbain was one of two identical row houses which was extended in the rear and renovated to serve as a synagogue. The fa\\u00e7ade was identified as a synagogue only by the door which featured applied <i>magen davids<\\\/i> and the name of the congregation in Hebrew.  In the rear of the building a round window, which once illuminated the space above the <i>aron hakodesh<\\\/i>, can still be seen. <\\\/p>\\t  \\t<p>\\tFormer members described the interior of this synagogue.  A small entrance area included stairs leading up to the women\\u2019s gallery.  The sanctuary had the traditional layout with a central <i>bimah<\\\/i> facing the <i>aron hakodesh<\\\/i>.  As in many of these small congregations, the members had a hand in building the interior components.  Sam Birenbaum, the secretary of the <i>shul<\\\/i> and a carpenter by trade, carved the lions on top of the arch.<\\\/p>\\t    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1962-12-31\",\"group_title\":\"Anshei Ozeroff\",\"display_title\":\"Anshei Ozeroff (1943-1962)\",\"name\":\"Anshei Ozeroff\"},{\"id\":3470,\"type\":\"exhibit\",\"post_title\":\"Anshei Ozeroff\",\"title\":\"Anshei Ozeroff\",\"title_en\":\"Anshei Ozeroff\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ozeroff-3\\\/\",\"coordinates\":[{\"latitude\":45.4866601,\"longitude\":-73.6401681}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa747f710c8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa7480b497b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748314dcf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748460439c.webp\"],\"address\":\"5380 Avenue Bourret, Montreal, QC\",\"address_en\":\"5380 Avenue Bourret, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft <\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft <\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1963-01-01\",\"end\":\"2003-12-31\",\"group_title\":\"Anshei Ozeroff\",\"display_title\":\"Anshei Ozeroff (1963-2003)\",\"name\":\"Anshei Ozeroff\"},{\"id\":3473,\"type\":\"exhibit\",\"post_title\":\"Anshei Ozeroff\",\"title\":\"Anshei Ozeroff\",\"title_en\":\"Anshei Ozeroff\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ozeroff-4\\\/\",\"coordinates\":[{\"latitude\":45.516238,\"longitude\":-73.575991}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa747f710c8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa7480b497b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748314dcf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa748460439c.webp\"],\"address\":\"3837 St. Dominique, Montreal, QC\",\"address_en\":\"3837 St. Dominique, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    \\t<p>The Anshei Ozeroff represents a typical <i>landsmanshaft<\\\/i> <i>shul<\\\/i>. Like the <i>landsmanshaftn<\\\/i>, the immigrant mutual aid societies, the <i>landsmanshaft<\\\/i> <i>shul<\\\/i> was formed by people from the same cities or towns dedicated to lending support to each other in their adopted city. The congregation was established in 1918 and occupied several rented buildings, east and west of Boulevard St. Laurent, converted to function as a synagogue. In the 1960s the congregation built a synagogue in the post-war suburb of Snowdon. Finally, with a dwindling membership, the exclusive <i>landsmanshaft<\\\/i> association was abandoned when the congregation merged with the Adath Israel Poele Zedek in 2003, at 233 Harrow Road in Hampstead.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Anshei Ozeroff\",\"display_title\":\"Anshei Ozeroff (1930-1943)\",\"name\":\"Anshei Ozeroff\"},{\"id\":3476,\"type\":\"exhibit\",\"post_title\":\"Anshei Ukraina\",\"title\":\"Anshei Ukraina\",\"title_en\":\"Anshei Ukraina\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ukraina\\\/\",\"coordinates\":[{\"latitude\":45.5220425,\"longitude\":-73.5945182}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fed7958a8410.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe39ba20f522.webp\"],\"address\":\"5116 St. Urbain, Montreal, QC \",\"address_en\":\"5116 St. Urbain, Montreal, QC \",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>      <strong>Witness to History<\\\/strong>    \\t<p>Thus it was around memory and connection to place, that the Anshie Ukraina formed a particularly closely bound community. The members of the congregation formed an extended social group and the shul was the focal point of the community on any given Saturday. \\u201cIf you needed anyone for anything important during  <i>Shabbos<\\\/i>,\\u201d Olive Golick Brumer relates, \\u201cyou would go to the synagogue,\\u201d Informal discussions and gatherings continued after services and on Sundays. In these discussions, apparently, the women were not only present but, though perched in the upper gallery, they were as active as the men. As a young girl, Mrs. Brumer remembers that her parents would continue the heated discussions at home. Her mother insisted \\u201cthat women were equal [to men] in understanding what was going on.\\u201d Though some of the meetings were on issues of finance, often a newcomer would be invited to speak, as the members were anxious to hear news from home.  \\u201cIf it was heard that an immigrant came from the Ukraine they would be encouraged to come to the <i>shul<\\\/i>. One told the other. It was something that would attach them to home. And they would have an understanding of what it meant to escape from a pogrom.\\u201d (Olive Brumer)<\\\/p>      <strong>Physical description<\\\/strong>    \\t<p>Still bearing visible markings of its original purpose, a small Ukrainian Evangelical Pentecostal Church, occupies the building of the former Anshei Ukraina synagogue at 5116 St. Urbain. Some of the Hebrew letters, indicating the name of the congregation, engraved in a stone above the doorway, are still visible. Cornerstone plaques, dating the building to 1940, recognize not only the officers but, unique to this building, also acknowledge the contributions of the Ladies Auxiliary. \\u201cThey too volunteered and contributed to the construction of this building.\\u201d A metal plaque with a cut out cross covers the stained glass rosette through which the Star of David is still visible. Tablets of the Ten Commandments, still evident in an arch over the window were originally inset in the arch over the door as well. The fa\\u00e7ade is peaked by a triangular pediment with a frieze of brick arches. This simple decorative devise, common to both churches and synagogues of the era, lends a bit of architectural distinction. The interior of the former synagogue is stripped of any original decoration except for the murals which covered the balustrade of the former women\\u2019s gallery. The murals depict buildings, biblical or holy land sites, of which two, Rachel\\u2019s tomb and the Western Wall, are easily recognizable and are clearly of Jewish origin. The Pastor of the church confirmed that the paintings were created by the synagogue and that, as the church too accepts the teachings of the Old Testament, the murals were conserved. Strangely enough, former women worshipers insist that these murals were never part of the synagogue.<\\\/p>  \\t    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>      <strong>Witness to History<\\\/strong>    \\t<p>Thus it was around memory and connection to place, that the Anshie Ukraina formed a particularly closely bound community. The members of the congregation formed an extended social group and the shul was the focal point of the community on any given Saturday. \\u201cIf you needed anyone for anything important during  <i>Shabbos<\\\/i>,\\u201d Olive Golick Brumer relates, \\u201cyou would go to the synagogue,\\u201d Informal discussions and gatherings continued after services and on Sundays. In these discussions, apparently, the women were not only present but, though perched in the upper gallery, they were as active as the men. As a young girl, Mrs. Brumer remembers that her parents would continue the heated discussions at home. Her mother insisted \\u201cthat women were equal [to men] in understanding what was going on.\\u201d Though some of the meetings were on issues of finance, often a newcomer would be invited to speak, as the members were anxious to hear news from home.  \\u201cIf it was heard that an immigrant came from the Ukraine they would be encouraged to come to the <i>shul<\\\/i>. One told the other. It was something that would attach them to home. And they would have an understanding of what it meant to escape from a pogrom.\\u201d (Olive Brumer)<\\\/p>      <strong>Physical description<\\\/strong>    \\t<p>Still bearing visible markings of its original purpose, a small Ukrainian Evangelical Pentecostal Church, occupies the building of the former Anshei Ukraina synagogue at 5116 St. Urbain. Some of the Hebrew letters, indicating the name of the congregation, engraved in a stone above the doorway, are still visible. Cornerstone plaques, dating the building to 1940, recognize not only the officers but, unique to this building, also acknowledge the contributions of the Ladies Auxiliary. \\u201cThey too volunteered and contributed to the construction of this building.\\u201d A metal plaque with a cut out cross covers the stained glass rosette through which the Star of David is still visible. Tablets of the Ten Commandments, still evident in an arch over the window were originally inset in the arch over the door as well. The fa\\u00e7ade is peaked by a triangular pediment with a frieze of brick arches. This simple decorative devise, common to both churches and synagogues of the era, lends a bit of architectural distinction. The interior of the former synagogue is stripped of any original decoration except for the murals which covered the balustrade of the former women\\u2019s gallery. The murals depict buildings, biblical or holy land sites, of which two, Rachel\\u2019s tomb and the Western Wall, are easily recognizable and are clearly of Jewish origin. The Pastor of the church confirmed that the paintings were created by the synagogue and that, as the church too accepts the teachings of the Old Testament, the murals were conserved. Strangely enough, former women worshipers insist that these murals were never part of the synagogue.<\\\/p>  \\t    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1965-12-31\",\"group_title\":\"Anshei Ukraina\",\"display_title\":\"Anshei Ukraina (1938-1965)\",\"name\":\"Anshei Ukraina\"},{\"id\":3477,\"type\":\"exhibit\",\"post_title\":\"Anshei Ukraina\",\"title\":\"Anshei Ukraina\",\"title_en\":\"Anshei Ukraina\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/anshei-ukraina-2\\\/\",\"coordinates\":[{\"latitude\":45.5172512,\"longitude\":-73.5803121}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fed7958a8410.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe39ba20f522.webp\"],\"address\":\"4088 St. Laurent, Montreal, QC\",\"address_en\":\"4088 St. Laurent, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"Anshei Ukraina\",\"display_title\":\"Anshei Ukraina (1932-1937)\",\"name\":\"Anshei Ukraina\"},{\"id\":4179,\"type\":\"exhibit\",\"post_title\":\"B. and S. Steinhouse Old People&#8217;s Home\",\"title\":\"B. and S. Steinhouse Old People's Home\",\"title_en\":\"B. and S. Steinhouse Old People's Home\",\"title_fr\":\"B. and S. Steinhouse Old People's Home\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/b-and-s-steinhouse-old-peoples-home\\\/\",\"coordinates\":[{\"latitude\":45.516715,\"longitude\":-73.5729787}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577125ca31231.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577125e2eb0b6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157712784421ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46781788d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46d656b5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c470c65339.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4759f178c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47b13ef6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47e21c94c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c481514750.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577533dd1225c.webp\"],\"address\":\"3705 de l'H\\u00f4tel-de-Ville, Montreal\",\"address_en\":\"3705 de l'H\\u00f4tel-de-Ville, Montreal\",\"address_fr\":\"3705 de l'H\\u00f4tel-de-Ville, Montreal \",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or <i>Moshav Zkainim<\\\/i> (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the <i>Moshav Zkainim<\\\/i> also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or <i>Moshav Zkainim<\\\/i> (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the <i>Moshav Zkainim<\\\/i> also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"B. and S. Steinhouse Old People's Home\",\"display_title\":\"B. and S. Steinhouse Old People's Home (1923-1928)\",\"name\":\"B. and S. Steinhouse Old People's Home\"},{\"id\":3574,\"type\":\"exhibit\",\"post_title\":\"B&#8217;nai Jacob\",\"title\":\"B'nai Jacob\",\"title_en\":\"B'nai Jacob\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/bnai-jacob-2\\\/\",\"coordinates\":[{\"latitude\":45.5088747,\"longitude\":-73.55772671}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151149519e7e98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15122eb0137f3e.webp\"],\"address\":\"915 de Bullion, Montreal\",\"address_en\":\"915 de Bullion, Montreal\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>Originally named the Sons of Benjamin, the congregation took on the name B\\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).<\\\/p>    <p>In taking over the former building of the Shaar Hashomayim, the B\\u2019nai Jacob also subsumed its communal role within the neighborhood. \\u201cBetween her walls,\\u201d historian B.G. Sack wrote, \\u201cthe most important Jewish gatherings in Montreal used to take place.\\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \\u201cSephardim\\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\\u2019nai Jacob founded the city\\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\\u2019nai Jacob building. The B\\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.<\\\/p>    <p>In 1919, the B\\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.<\\\/p>    <strong>Witness to history<\\\/strong>    <p>The original 1886 constitution of the B\\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the <i>parnass<\\\/i> (lay leader of ritual), <i>shamash<\\\/i> (person in charge of the building, maintenance and sometimes ritual objects), and <i>gabbai<\\\/i> (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the <i>parnass<\\\/i>, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled <i>Achdut<\\\/i> (unity or solidarity): \\u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\\u201d<\\\/p>    <p>The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \\u201cthe language of business will be English\\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as \\\"regular\\\", \\\"special\\\", and \\\"general meeting\\\", but utilizes English verbs conjugated into Yiddish, such as <i>attendn<\\\/i> or <i>instructn<\\\/i>, and idiomatic expressions translated directly into Yiddish, such as \\u201ccall to order.\\u201d<\\\/p>      <strong>Physical description \\u2013 41 St. Constant (915 de Bullion)<\\\/strong>    <p>The original building at 41 St. Constant (now 915 de Bullion) was constructed in 1860.  In recounting the history of the congregation in 1951, B.G. Sack indicated that the building had become unsafe and was demolished in 1901. An article in the Jewish Times of 1902, suggests rather that the building was renovated and extended but not entirely demolished. A comparison of the architect\\u2019s proposed fa\\u00e7ade that was reprinted in the article with a photo of the entrance of the former building indicates certain structural similarities.  The earlier version seems to have more Romanesque elements whereas the latter has a neo-classical fa\\u00e7ade. The article does indicate the name of the architect: Eric Mann. It also suggests that the new or renovated building would have a larger capacity than the original, with a total of 500 seats including a women\\u2019s gallery.<\\\/p>      <p>Written by Sara Tauben<\\\/p>\",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>Originally named the Sons of Benjamin, the congregation took on the name B\\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).<\\\/p>    <p>In taking over the former building of the Shaar Hashomayim, the B\\u2019nai Jacob also subsumed its communal role within the neighborhood. \\u201cBetween her walls,\\u201d historian B.G. Sack wrote, \\u201cthe most important Jewish gatherings in Montreal used to take place.\\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \\u201cSephardim\\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\\u2019nai Jacob founded the city\\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\\u2019nai Jacob building. The B\\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.<\\\/p>    <p>In 1919, the B\\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.<\\\/p>    <strong>Witness to history<\\\/strong>    <p>The original 1886 constitution of the B\\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the <i>parnass<\\\/i> (lay leader of ritual), <i>shamash<\\\/i> (person in charge of the building, maintenance and sometimes ritual objects), and <i>gabbai<\\\/i> (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the <i>parnass<\\\/i>, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled <i>Achdut<\\\/i> (unity or solidarity): \\u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\\u201d<\\\/p>    <p>The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \\u201cthe language of business will be English\\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as \\\"regular\\\", \\\"special\\\", and \\\"general meeting\\\", but utilizes English verbs conjugated into Yiddish, such as <i>attendn<\\\/i> or <i>instructn<\\\/i>, and idiomatic expressions translated directly into Yiddish, such as \\u201ccall to order.\\u201d<\\\/p>      <strong>Physical description \\u2013 41 St. Constant (915 de Bullion)<\\\/strong>    <p>The original building at 41 St. Constant (now 915 de Bullion) was constructed in 1860.  In recounting the history of the congregation in 1951, B.G. Sack indicated that the building had become unsafe and was demolished in 1901. An article in the Jewish Times of 1902, suggests rather that the building was renovated and extended but not entirely demolished. A comparison of the architect\\u2019s proposed fa\\u00e7ade that was reprinted in the article with a photo of the entrance of the former building indicates certain structural similarities.  The earlier version seems to have more Romanesque elements whereas the latter has a neo-classical fa\\u00e7ade. The article does indicate the name of the architect: Eric Mann. It also suggests that the new or renovated building would have a larger capacity than the original, with a total of 500 seats including a women\\u2019s gallery.<\\\/p>      <p>Written by Sara Tauben<\\\/p>\",\"description_fr\":\"\",\"start\":\"1886-01-01\",\"end\":\"1916-12-31\",\"group_title\":\"B'nai Jacob\",\"display_title\":\"B'nai Jacob (1886-1916)\",\"name\":\"B'nai Jacob\"},{\"id\":3560,\"type\":\"exhibit\",\"post_title\":\"B&#8217;nai Jacob\",\"title\":\"B'nai Jacob\",\"title_en\":\"B'nai Jacob\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/bnai-jacob\\\/\",\"coordinates\":[{\"latitude\":45.5215074,\"longitude\":-73.5965732}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508aed22a8e03.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508aee83dab8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151073f3998f1f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151073f94accb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151073fa2c6a18.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151073fade3cb9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151102de709f85.webp\"],\"address\":\"172 Fairmount O., Montreal\",\"address_en\":\"172 Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>Originally named the Sons of Benjamin, the congregation took on the name B\\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).<\\\/p>    <p>In taking over the former building of the Shaar Hashomayim, the B\\u2019nai Jacob also subsumed its communal role within the neighborhood. \\u201cBetween her walls,\\u201d historian B.G. Sack wrote, \\u201cthe most important Jewish gatherings in Montreal used to take place.\\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \\u201cSephardim\\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\\u2019nai Jacob founded the city\\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\\u2019nai Jacob building. The B\\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.<\\\/p>    <p>In 1919, the B\\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.<\\\/p>    <strong>Witness to history<\\\/strong>    <p>The original 1886 constitution of the B\\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the <i>parnass<\\\/i> (lay leader of ritual), <i>shamash<\\\/i> (person in charge of the building, maintenance and sometimes ritual objects), and <i>gabbai<\\\/i> (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the <i>parnass<\\\/i>, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled <i>Achdut<\\\/i> (unity or solidarity): \\u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\\u201d<\\\/p>    <p>The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \\u201cthe language of business will be English\\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as \\\"regular\\\", \\\"special\\\", and \\\"general meeting\\\", but utilizes English verbs conjugated into Yiddish, such as <i>attendn<\\\/i> or <i>instructn<\\\/i>, and idiomatic expressions translated directly into Yiddish, such as \\u201ccall to order.\\u201d<\\\/p>    <strong>Physical description - 172 Fairmount O.<\\\/strong>    <p>With the construction of a new building at 172 Fairmount O., the B\\u2019nai Jacob became the first congregation above Mont-Royal, thus responding to the northward movement of the community. This synagogue became Montreal\\u2019s \\u201cCarnegie Hall\\u201d of <a href=\\\"http:\\\/\\\/imjm.ca\\\/walkingtour_mobile.php?tourID=31\\\"><i>Hazzanut<\\\/i><\\\/a> (Jewish sacred music) and hosted world famous cantors throughout its history. It was the most prominent, and along with possibly the Beth David, the largest of the synagogues in the immigrant community, and it remained so until its move to Snowdon in 1956, where it was amalgamated with the Chevra Kadisha congregation. Its basic Romanesque inspiration was reflected in rows of arched windows. The barrel shaped roof, the massive arch on the fa\\u00e7ade, and a circular window featuring a <i>magen david<\\\/i> (Star of David) topped by tablets of the Ten Commandments, mark it unabashedly as a synagogue. Large and obvious as it was, it was nevertheless dwarfed by nearby St. Michael\\u2019s Church, built in 1914-15, which, still intact, is also dominated by a massive arch over its fa\\u00e7ade and lateral wall. Rare professional photographs of the interior of the synagogue attest to its acknowledged architectural importance.  The interior had the elements of a traditional Orthodox synagogue. The main level featured a large central bimah with two rows of benches in front, which were generally reserved for <i>kohanim<\\\/i> (priests). An ornate <i>aron hakodesh<\\\/i>  (Holy Ark) was topped by a large circular window with a <i>magen david<\\\/i> mirroring the window on the fa\\u00e7ade. Flanking the arch were the traditional <i>mizrach<\\\/i> (eastern) seats reserved for the officers. The women\\u2019s section was set up in the traditional \\u201cU\\u201d shape, on an upper gallery. The balustrade of the gallery was decorated with plaster relief depictions of the signs of the Zodiac sculpted by Harry Rappoport, a professional sculpture who later went on to sculpt interior decorative elements for movie theatres in New York and Los Angeles.<\\\/p>    <p>The building was eventually sold in the 1960s to the Coll\\u00e8ge Fran\\u00e7ais.  Its interior has been entirely gutted and the fa\\u00e7ade obliterated by a modernist extension, which contains a multilevel staircase. The inscription in the arch of the fa\\u00e7ade is partially visible. The lateral views still remain intact while the rear of the building reveals a tracing of the former circular window.<\\\/p>    <p>Written by Sara Tauben<\\\/p>\",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>Originally named the Sons of Benjamin, the congregation took on the name B\\u2019nai Jacob in honour of a major benefactor, Jacob Gelber. This was a rather common practice at the time. Synagogue names that appear to refer to Biblical figures were more likely those of a prominent patron, providing a double honour in recognizing the significant contribution while linking the benefactor to an important religious personage. The congregation was established in 1886 and in the same year acquired the former Shaar Hashomayim synagogue building at 41 St. Constant (now de Bullion).<\\\/p>    <p>In taking over the former building of the Shaar Hashomayim, the B\\u2019nai Jacob also subsumed its communal role within the neighborhood. \\u201cBetween her walls,\\u201d historian B.G. Sack wrote, \\u201cthe most important Jewish gatherings in Montreal used to take place.\\u201d Sack recounts such landmark meetings as a discussion in 1876 (when it was still the English, German and Polish congregation) around the proposal of a Jewish school system. This proposal, forwarded by the Shaar Hashomayim, was defeated by the \\u201cSephardim\\u201d (Shearith Israel). Later, in 1896, Rabbi Ashinsky of the B\\u2019nai Jacob founded the city\\u2019s first Talmud Torah and a year later helped to establish the Canadian Zionist organization, all housed in the B\\u2019nai Jacob building. The B\\u2019nai Jacob established itself not only as a place of assembly for formal gatherings, but also as a social and religious center for the community.<\\\/p>    <p>In 1919, the B\\u2019nai Jacob was relocated further north to 172 Fairmount W. in Mile End. It amalgamated with the Chevra Kadisha congregation in 1956, and then moved to its present location at 5237 Clanranald in Snowdon. The Orthodox B\\u2019nai Jacob congregation has maintained an important historic and cultural role in the Montreal Jewish community.<\\\/p>    <strong>Witness to history<\\\/strong>    <p>The original 1886 constitution of the B\\u2019nai Jacob still exists. It is a proper constitution and set of by-laws following the content and structure of any formally constituted organization. It outlines the roles and responsibilities of the officers as well as of the traditional synagogue officials, the <i>parnass<\\\/i> (lay leader of ritual), <i>shamash<\\\/i> (person in charge of the building, maintenance and sometimes ritual objects), and <i>gabbai<\\\/i> (person who assists with the Torah reading service). It stipulates the conditions and benefits of membership.  Expected conduct and attendance of members and officers in shul and at meetings are clearly indicated, as are fines for transgressions.  While ultimate authority resides in the president, (though sometimes in consultation with the <i>parnass<\\\/i>, which, in other congregations, is a position sometimes melded with that of the president,) the general principle of behaviour is expressed in the article of the constitution entitled <i>Achdut<\\\/i> (unity or solidarity): \\u201cEvery member is responsible for respecting the other.  Every member is responsible for seeing that in the association there is peace and not division.\\u201d<\\\/p>    <p>The language of the constitution bears comment. Despite the fact that Article 2 stipulates that \\u201cthe language of business will be English\\u201d the constitution is written in Yiddish. The Yiddish, however, is heavily Anglicized.  This is surprising for such an early document representing a congregation of recent immigrants. One explanation for this may be that the founding members of the B\\u2019nai Jacob could have included former members of the Shaar Hashomayim congregation, English, German and Polish Jews who were better integrated into the general English community. The document contains not only individual English words inherent in organizational vocabulary, such as \\\"regular\\\", \\\"special\\\", and \\\"general meeting\\\", but utilizes English verbs conjugated into Yiddish, such as <i>attendn<\\\/i> or <i>instructn<\\\/i>, and idiomatic expressions translated directly into Yiddish, such as \\u201ccall to order.\\u201d<\\\/p>    <strong>Physical description - 172 Fairmount O.<\\\/strong>    <p>With the construction of a new building at 172 Fairmount O., the B\\u2019nai Jacob became the first congregation above Mont-Royal, thus responding to the northward movement of the community. This synagogue became Montreal\\u2019s \\u201cCarnegie Hall\\u201d of <a href=\\\"http:\\\/\\\/imjm.ca\\\/walkingtour_mobile.php?tourID=31\\\"><i>Hazzanut<\\\/i><\\\/a> (Jewish sacred music) and hosted world famous cantors throughout its history. It was the most prominent, and along with possibly the Beth David, the largest of the synagogues in the immigrant community, and it remained so until its move to Snowdon in 1956, where it was amalgamated with the Chevra Kadisha congregation. Its basic Romanesque inspiration was reflected in rows of arched windows. The barrel shaped roof, the massive arch on the fa\\u00e7ade, and a circular window featuring a <i>magen david<\\\/i> (Star of David) topped by tablets of the Ten Commandments, mark it unabashedly as a synagogue. Large and obvious as it was, it was nevertheless dwarfed by nearby St. Michael\\u2019s Church, built in 1914-15, which, still intact, is also dominated by a massive arch over its fa\\u00e7ade and lateral wall. Rare professional photographs of the interior of the synagogue attest to its acknowledged architectural importance.  The interior had the elements of a traditional Orthodox synagogue. The main level featured a large central bimah with two rows of benches in front, which were generally reserved for <i>kohanim<\\\/i> (priests). An ornate <i>aron hakodesh<\\\/i>  (Holy Ark) was topped by a large circular window with a <i>magen david<\\\/i> mirroring the window on the fa\\u00e7ade. Flanking the arch were the traditional <i>mizrach<\\\/i> (eastern) seats reserved for the officers. The women\\u2019s section was set up in the traditional \\u201cU\\u201d shape, on an upper gallery. The balustrade of the gallery was decorated with plaster relief depictions of the signs of the Zodiac sculpted by Harry Rappoport, a professional sculpture who later went on to sculpt interior decorative elements for movie theatres in New York and Los Angeles.<\\\/p>    <p>The building was eventually sold in the 1960s to the Coll\\u00e8ge Fran\\u00e7ais.  Its interior has been entirely gutted and the fa\\u00e7ade obliterated by a modernist extension, which contains a multilevel staircase. The inscription in the arch of the fa\\u00e7ade is partially visible. The lateral views still remain intact while the rear of the building reveals a tracing of the former circular window.<\\\/p>    <p>Written by Sara Tauben<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"B'nai Jacob\",\"display_title\":\"B'nai Jacob (1919-1956)\",\"name\":\"B'nai Jacob\"},{\"id\":3525,\"type\":\"exhibit\",\"post_title\":\"Baron Byng High School\",\"title\":\"Baron Byng High School\",\"title_en\":\"Baron Byng High School\",\"title_fr\":\"Baron Byng High School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/baron-byng-high-school\\\/\",\"coordinates\":[{\"latitude\":45.5175524,\"longitude\":-73.5833259}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15033ae312c57f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15033ae8c23e97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15033aec529d25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15033aee3dac1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15033af0aef748.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557ef2af6d764.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557ef0db18971.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557ef1b8ea993.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557ef21da567f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557ef261615a9.webp\"],\"address\":\"4251 St-Urbain\",\"address_en\":\"4251 St-Urbain\",\"address_fr\":\"4251 St-Urbain\",\"description\":\"<p>Situated at the centre of the densely populated Jewish neighbourhood between the wars, Baron Byng High School was a Protestant public school with a student body that was, for a time, 99 percent Jewish. This paradox is testament to the segregation efforts of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Protestant School Board<\\\/a>, which sought both to avoid the dilution of Anglo-Saxon culture and Protestant religious instruction taught in their public schools, as well as the perceived disruption of classes when many students left for Jewish holidays. Baron Byng is iconic in the memories of many Montreal Jews who grew up along \\u201cthe Main.\\u201d<\\\/p>     <p>At the beginning of the 20th century, the confessional school system of Quebec relegated Jews and other \\u201cnon-Catholics\\u201d to Protestant schools. As long as Jews did not outnumber their Christian counterparts, it was rare that problems of accommodation rose. Until 1907, most Jewish children were concentrated in the Jewish-run <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> Hebrew Free School on Bleury, which fed students into a number of Protestant schools. However, the school\\u2019s closing, coinciding with a wave of immigration, resulted in an influx of newly arrived East European Jewish students who overwhelmed the Protestant schools. Members of the school board expressed concerns about attendance during Jewish holidays, especially the High Holy Days, which were deemed to play havoc early in the school year. At the same time, it was difficult to ensure religious instruction along Anglo-Saxon cultural traditions, as Jewish teachers were vying for equal opportunities to teach, and some schools had very few Protestant students.<\\\/p>     <p>The board sought to rectify the problem by segregating Jewish students into separate classes, and, where possible, as in the case of Baron Byng High, making the entire school Jewish. Named in honour of the Governor General at the time, the Baron himself opened the school at 4251 St Urbain Street in 1922. The proportion of the Jewish population attending Baron Byng rose from 89 percent in 1924 to 99 percent just fourteen years later, reflecting a similar pattern at the Bancroft, Devonshire, and Mount Royal schools. Other Protestant schools with large Jewish populations included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aberdeen-school-strike\\\/\\\">Aberdeen<\\\/a>, Fairmount and Strathearn schools as well as Commercial High.<\\\/p>    <p>Through the 1920s, most Protestant schools with a majority Jewish population were located east of Hutchison Street. By the 1960s, the Jewish population was slowly migrating to the suburbs and only Baron Byng was situated in the old area of Jewish settlement between Hutchison and St. Denis.<\\\/p>    <p>Baron Byng High\\u2019s most illustrious graduates include poets Irving Layton and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence\\\/\\\"> A. M. Klein<\\\/a>, Supreme Court of Canada Judge Morris Fish, N.D.P. leader <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence\\\/\\\">David Lewis<\\\/a>, and writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, who paid tribute to it in his novels as \\u201cFletcher\\u2019s Field High.\\u201d The Baron Byng building currently houses Sun Youth\\\/Jeunesse au soleil, a community organization which was co-founded by Sid Stevens, a Baron Byng graduate. To this day, many Baron Byng alumni groups gather to reminisce about the Protestant school that was Jewish.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Situated at the centre of the densely populated Jewish neighbourhood between the wars, Baron Byng High School was a Protestant public school with a student body that was, for a time, 99 percent Jewish. This paradox is testament to the segregation efforts of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Protestant School Board<\\\/a>, which sought both to avoid the dilution of Anglo-Saxon culture and Protestant religious instruction taught in their public schools, as well as the perceived disruption of classes when many students left for Jewish holidays. Baron Byng is iconic in the memories of many Montreal Jews who grew up along \\u201cthe Main.\\u201d<\\\/p>     <p>At the beginning of the 20th century, the confessional school system of Quebec relegated Jews and other \\u201cnon-Catholics\\u201d to Protestant schools. As long as Jews did not outnumber their Christian counterparts, it was rare that problems of accommodation rose. Until 1907, most Jewish children were concentrated in the Jewish-run <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> Hebrew Free School on Bleury, which fed students into a number of Protestant schools. However, the school\\u2019s closing, coinciding with a wave of immigration, resulted in an influx of newly arrived East European Jewish students who overwhelmed the Protestant schools. Members of the school board expressed concerns about attendance during Jewish holidays, especially the High Holy Days, which were deemed to play havoc early in the school year. At the same time, it was difficult to ensure religious instruction along Anglo-Saxon cultural traditions, as Jewish teachers were vying for equal opportunities to teach, and some schools had very few Protestant students.<\\\/p>     <p>The board sought to rectify the problem by segregating Jewish students into separate classes, and, where possible, as in the case of Baron Byng High, making the entire school Jewish. Named in honour of the Governor General at the time, the Baron himself opened the school at 4251 St Urbain Street in 1922. The proportion of the Jewish population attending Baron Byng rose from 89 percent in 1924 to 99 percent just fourteen years later, reflecting a similar pattern at the Bancroft, Devonshire, and Mount Royal schools. Other Protestant schools with large Jewish populations included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aberdeen-school-strike\\\/\\\">Aberdeen<\\\/a>, Fairmount and Strathearn schools as well as Commercial High.<\\\/p>    <p>Through the 1920s, most Protestant schools with a majority Jewish population were located east of Hutchison Street. By the 1960s, the Jewish population was slowly migrating to the suburbs and only Baron Byng was situated in the old area of Jewish settlement between Hutchison and St. Denis.<\\\/p>    <p>Baron Byng High\\u2019s most illustrious graduates include poets Irving Layton and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence\\\/\\\"> A. M. Klein<\\\/a>, Supreme Court of Canada Judge Morris Fish, N.D.P. leader <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence\\\/\\\">David Lewis<\\\/a>, and writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, who paid tribute to it in his novels as \\u201cFletcher\\u2019s Field High.\\u201d The Baron Byng building currently houses Sun Youth\\\/Jeunesse au soleil, a community organization which was co-founded by Sid Stevens, a Baron Byng graduate. To this day, many Baron Byng alumni groups gather to reminisce about the Protestant school that was Jewish.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1982-12-31\",\"group_title\":\"Baron Byng High School\",\"display_title\":\"Baron Byng High School (1921-1982)\",\"name\":\"Baron Byng High School\"},{\"id\":3585,\"type\":\"exhibit\",\"post_title\":\"Baron de Hirsch Institute\",\"title\":\"Baron de Hirsch Institute\",\"title_en\":\"Baron de Hirsch Institute\",\"title_fr\":\"Institut Baron de Hirsch\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/baron-de-hirsch-institute\\\/\",\"coordinates\":[{\"latitude\":45.5074992,\"longitude\":-73.5695091}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15ea904101.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15ee9b201d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15f619372c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15f892e4d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a16059e4ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1635c44cb8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a163a2e5d5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a16412347cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1646e54333.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15ea904101.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15ee9b201d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15f619372c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a15f892e4d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a16059e4ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1635c44cb8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a16412347cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1646e54333.webp\"],\"address\":\"Bleury and Pr\\u00e9sident Kennedy\",\"address_en\":\"Bleury and Pr\\u00e9sident Kennedy\",\"address_fr\":\"Bleury et Pr\\u00e9sident Kennedy\",\"description\":\"<p>The Baron de Hirsch Institute (BdHI) was the hub of Jewish social services in Montreal for more than 100 years.  Founded in 1863 as the Young Men\\u2019s Hebrew Benevolent Society (YMHBS), the Institute was renamed after 1890 in honour of the Austrian philanthropists Baron and Baroness Maurice and Clara de Hirsch, who became its benefactors. The first location of the Institute, a former store at 7 Elizabeth Street (the present-day site of the Champs-de-Mars metro station) was repurposed to serve as a school for the Jewish poor and as a sheltering home for immigrants and orphans.<\\\/p>    <p>The BdHI relocated to a larger facility at 2040 Bleury in 1901 after a generous bequest from the Baroness de Hirsch following her death. The new building contained eight classrooms accommodating 476 students; a lecture hall for 200; a large auditorium with stage and dressing rooms; reading rooms and a library; a board room, and a secretary\\u2019s office. The building became the centre of the city\\u2019s rapidly expanding and increasingly vibrant Jewish community. Many of the newly formed Jewish cultural, social and athletic societies gathered in the meeting rooms within that were available free of charge. The BdHI played a vital role in helping establish many new communal organizations, among them the Herzl Dispensary (1907), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\">Montreal Hebrew Orphans and Sheltering Home<\\\/a> (1909) and the Mount Sinai Sanatorium (1912). The Baron de Hirsch Cemetery was also established in 1905.<\\\/p>    <p>After the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies-2\\\/\\\">Federation of Jewish Philanthropies (FJP)<\\\/a> was created in 1916 to centralize fundraising for Jewish charities in Montreal, the BdHI could dedicate itself to conducting the work of professionalized social services. The BdHI was restructured into several divisions: the Family Welfare Department assisted in the operations of two Montreal orphanages and operated a Visiting Homemaker Service amongst its activities; Legal Aid provided free legal support to those in need; and the Cemetery department took care of Jewish burial needs.<\\\/p>    <p>Following World War II, the BdHI worked with other Jewish communal organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Services (JIAS)<\\\/a> and the Jewish Child Welfare Bureau, to help Jewish refugees transition to new lives in Montreal. In 1947 the Institute helped oversee foster care and support for 525 young adults who arrived as war orphans in Montreal. In 1949, the Institute and the Federation moved to a new Community Services Building at 493 Sherbrooke Street West (presently the Centraide building).<\\\/p>    <p>The Institute adapted to changes in Canadian and Quebec society \\u2013 the Quiet Revolution, the creation of the welfare state, and the francization of professional services. During the 1970s the Quebec government modernized and restructured what had previously been the private, religious or ethnic-based provision of health and social services in the province. At that time the BdHI\\u2019s Jewish Family Services moved to the corner of C\\u00f4te-Sainte-Catherine and Westbury Avenue with the Allied Jewish Community Services (formerly the FJP). The BdHI continued its work alongside the creation of the public  <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-family-services-social-service-centre\\\/\\\">Jewish Family Services Social Service Centre (JFSSSC)<\\\/a> in 1974. Reform Bill 120 and the withdrawal of public funds in 1993 saw the closure of the public JFSSSC and its integration into Jewish Family Services of the Baron de Hirsch Institute. In 2008, Jewish Family Services of the Baron de Hirsch Institute, Jewish Immigrant Aid Services and Jewish Employment Montreal merged to become <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ometz\\\/\\\">Ometz<\\\/a>. <\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>The Baron de Hirsch Institute (BdHI) was the hub of Jewish social services in Montreal for more than 100 years.  Founded in 1863 as the Young Men\\u2019s Hebrew Benevolent Society (YMHBS), the Institute was renamed after 1890 in honour of the Austrian philanthropists Baron and Baroness Maurice and Clara de Hirsch, who became its benefactors. The first location of the Institute, a former store at 7 Elizabeth Street (the present-day site of the Champs-de-Mars metro station) was repurposed to serve as a school for the Jewish poor and as a sheltering home for immigrants and orphans.<\\\/p>    <p>The BdHI relocated to a larger facility at 2040 Bleury in 1901 after a generous bequest from the Baroness de Hirsch following her death. The new building contained eight classrooms accommodating 476 students; a lecture hall for 200; a large auditorium with stage and dressing rooms; reading rooms and a library; a board room, and a secretary\\u2019s office. The building became the centre of the city\\u2019s rapidly expanding and increasingly vibrant Jewish community. Many of the newly formed Jewish cultural, social and athletic societies gathered in the meeting rooms within that were available free of charge. The BdHI played a vital role in helping establish many new communal organizations, among them the Herzl Dispensary (1907), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\">Montreal Hebrew Orphans and Sheltering Home<\\\/a> (1909) and the Mount Sinai Sanatorium (1912). The Baron de Hirsch Cemetery was also established in 1905.<\\\/p>    <p>After the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies-2\\\/\\\">Federation of Jewish Philanthropies (FJP)<\\\/a> was created in 1916 to centralize fundraising for Jewish charities in Montreal, the BdHI could dedicate itself to conducting the work of professionalized social services. The BdHI was restructured into several divisions: the Family Welfare Department assisted in the operations of two Montreal orphanages and operated a Visiting Homemaker Service amongst its activities; Legal Aid provided free legal support to those in need; and the Cemetery department took care of Jewish burial needs.<\\\/p>    <p>Following World War II, the BdHI worked with other Jewish communal organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Services (JIAS)<\\\/a> and the Jewish Child Welfare Bureau, to help Jewish refugees transition to new lives in Montreal. In 1947 the Institute helped oversee foster care and support for 525 young adults who arrived as war orphans in Montreal. In 1949, the Institute and the Federation moved to a new Community Services Building at 493 Sherbrooke Street West (presently the Centraide building).<\\\/p>    <p>The Institute adapted to changes in Canadian and Quebec society \\u2013 the Quiet Revolution, the creation of the welfare state, and the francization of professional services. During the 1970s the Quebec government modernized and restructured what had previously been the private, religious or ethnic-based provision of health and social services in the province. At that time the BdHI\\u2019s Jewish Family Services moved to the corner of C\\u00f4te-Sainte-Catherine and Westbury Avenue with the Allied Jewish Community Services (formerly the FJP). The BdHI continued its work alongside the creation of the public  <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-family-services-social-service-centre\\\/\\\">Jewish Family Services Social Service Centre (JFSSSC)<\\\/a> in 1974. Reform Bill 120 and the withdrawal of public funds in 1993 saw the closure of the public JFSSSC and its integration into Jewish Family Services of the Baron de Hirsch Institute. In 2008, Jewish Family Services of the Baron de Hirsch Institute, Jewish Immigrant Aid Services and Jewish Employment Montreal merged to become <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ometz\\\/\\\">Ometz<\\\/a>. <\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1901-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Baron de Hirsch Institute\",\"display_title\":\"Baron de Hirsch Institute (1901-1948)\",\"name\":\"Baron de Hirsch Institute\"},{\"id\":3696,\"type\":\"exhibit\",\"post_title\":\"Benjamin Hart\",\"title\":\"Benjamin Hart\",\"title_en\":\"Benjamin Hart\",\"title_fr\":\"Benjamin Hart\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/benjamin-hart\\\/\",\"coordinates\":[{\"latitude\":45.5013723,\"longitude\":-73.5583673}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15575e9881945d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15575e9ea10e71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15668ab7a9922f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14df42463d1ddf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea984153f522.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea9842790eeb.webp\"],\"address\":\"446 Sainte-H\\u00e9l\\u00e8ne\",\"address_en\":\"446 Sainte-H\\u00e9l\\u00e8ne\",\"address_fr\":\"446 Sainte-H\\u00e9l\\u00e8ne\",\"description\":\"<p>Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\\u00e8res merchant <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, he followed in his father\\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.<\\\/p>    <p>Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.<\\\/p>    <p>Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel<\\\/a>, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a>. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\\u00e8res merchant <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, he followed in his father\\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.<\\\/p>    <p>Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.<\\\/p>    <p>Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel<\\\/a>, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a>. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1824-01-01\",\"end\":\"1844-01-01\",\"group_title\":\"Benjamin Hart\",\"display_title\":\"Benjamin Hart (1824-1844)\",\"name\":\"Benjamin Hart\"},{\"id\":3697,\"type\":\"exhibit\",\"post_title\":\"Benjamin Hart\",\"title\":\"Benjamin Hart\",\"title_en\":\"Benjamin Hart\",\"title_fr\":\"Benjamin Hart\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/benjamin-hart-2\\\/\",\"coordinates\":[{\"latitude\":45.509164,\"longitude\":-73.577095}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15575ea0d40c84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15575e9881945d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15575e9ea10e71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf3593726b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea9835b0cc18.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea9838ab6453.webp\"],\"address\":\"3602 Durocher\",\"address_en\":\"3602 Durocher\",\"address_fr\":\"3602 Durocher\",\"description\":\"<p>Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\\u00e8res merchant <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, he followed in his father\\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.<\\\/p>    <p>Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.<\\\/p>    <p>Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel<\\\/a>, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a>. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Heldge Dascher<\\\/p>\",\"description_en\":\"<p>Benjamin Hart (1779-1855) was a merchant, prosperous businessman, militia officer and well-regarded justice of the peace. Son of the prominent Trois-Rivi\\u00e8res merchant <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, he followed in his father\\u2019s footsteps and took over the family store when the latter died. Hart also owned shops in Montreal (where he lived from 1818 to 1850) and was active as an importer, a commissary merchant, an investor and the owner of substantial land holdings. During the 1830s, his import business, Benjamin Hart and Company, was among the most important in Montreal.<\\\/p>    <p>Hart also made his mark as a militiaman. In 1820, he became a lieutenant in Montreal\\u2019s 1st Militia Battalion, and in 1837, he accepted an appointment as justice of the peace. The Patriot War (1837 to 1838) broke out soon after, pitting French-speaking civilians against the British colonial government. Hart fought to suppress the rebellion. When recognition for his efforts was not forthcoming, Hart became embittered with the British administration of Lower Canada, a situation that eventually prompted him to move to the United States in his last years.<\\\/p>    <p>Throughout his life, Benjamin Hart advocated for Jewish civil liberties. Accordingly, he lobbied for the adoption of a bill in 1832 granting full rights of citizenship to Jews. He was influenced in this by his brother <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ezekiel-hart-residence\\\/\\\">Ezekiel<\\\/a>, a person of experience who was elected as the member of the Legislative Assembly for Trois-Rivi\\u00e8res in 1807, but was prevented from taking his seat on grounds of his Jewish faith. Hart was a pioneer in the public service, which had been previously closed to Jews. An Orthodox Jew, Hart actively participated in financing, reorganizing and revitalizing the Spanish and Portuguese synagogue, Congregation <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a>. When the synagogue lost the land on which in stood in 1825, its activities moved to the home of Benjamin Hart.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Heldge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1844-01-01\",\"end\":\"1850-01-01\",\"group_title\":\"Benjamin Hart\",\"display_title\":\"Benjamin Hart (1844-1850)\",\"name\":\"Benjamin Hart\"},{\"id\":3559,\"type\":\"exhibit\",\"post_title\":\"Bernard Wexler and the Making of Alex Bernard\",\"title\":\"Bernard Wexler and the Making of Alex Bernard\",\"title_en\":\"Bernard Wexler and the Making of Alex Bernard\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/bernard-wexler-and-the-making-of-alex-bernard\\\/\",\"coordinates\":[{\"latitude\":45.5159072,\"longitude\":-73.5727606}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150886b189184a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/sf-0gFS8-FQ\"],\"address\":\"3631 de Bullion, Montreal\",\"address_en\":\"3631 de Bullion, Montreal\",\"address_fr\":\"\",\"description\":\"<p>During the 1930s, Alex Bernard led a French Canadian folk band that played on Montreal\\u2019s CKAC radio station every week. Every summer, he and his band would tour around Quebec, entertaining towns, villages and church audiences. Throughout those years, his band mates kept his real identity from public knowledge, because Alex Bernard was really Bernard Wexler, a classically trained violinist from Romania, and a Jew.<\\\/p>    <p>Click on the video link in the Media section to listen to Jerry Wexler, Bernard\\u2019s son, tell his father\\u2019s story.<\\\/p> \",\"description_en\":\"<p>During the 1930s, Alex Bernard led a French Canadian folk band that played on Montreal\\u2019s CKAC radio station every week. Every summer, he and his band would tour around Quebec, entertaining towns, villages and church audiences. Throughout those years, his band mates kept his real identity from public knowledge, because Alex Bernard was really Bernard Wexler, a classically trained violinist from Romania, and a Jew.<\\\/p>    <p>Click on the video link in the Media section to listen to Jerry Wexler, Bernard\\u2019s son, tell his father\\u2019s story.<\\\/p> \",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1932-12-31\",\"group_title\":\"Bernard Wexler and the Making of Alex Bernard\",\"display_title\":\"Bernard Wexler and the Making of Alex Bernard (1931-1932)\",\"name\":\"Bernard Wexler and the Making of Alex Bernard\"},{\"id\":3468,\"type\":\"exhibit\",\"post_title\":\"Beth David\",\"title\":\"Beth David\",\"title_en\":\"Beth David\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-david\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5031889af0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507bc240ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507c83175e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5081731195.webp\"],\"address\":\"422 Boulevard Saint Joseph Ouest, Outremont\",\"address_en\":\"422 Boulevard Saint Joseph Ouest, Outremont\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-itzchak\\\/\\\">Beth Itzchak<\\\/a>, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p><b>Witness to History<\\\/b><\\\/p>    <p>Lawrence \\u201cSonny\\u201d Popliger, representing several generations of members of the Beth David, recalled his Bar Mittzvah in 1932.  The three hundred guests who attended a dinner in the reception hall of the synagogue included judges, lawyers, and politicians, non-Jews among them.  Also like today\\u2019s youth, Sonny received everything he needed to outfit a \\u201csports minded\\u201d young man:  volley balls, soccer balls, baseballs, mitts, and hockey gear.  Such an event stands in contrast to the bar mitzvahs in the smaller shuls where the ceremony would be followed by a simple lunch at home in the company of close family and friends.<\\\/p>      <p><b>Physical description<\\\/b><\\\/p>     \\t<p>The building at 422 St. Joseph was built in 1913 as the St. Giles Presbyterian Church. The architects were the Maxwell brothers. A newspaper article of 1912 reviewed some of the plans for the building. \\u201cThe Sunday School department and Bible class rooms will accommodate seven hundred, while the main body of the church will seat about 900, which can be increased by 250 when a gallery is put in, which is provided for in the plan.\\u201d The altar space was fitted with a platform behind the pulpit to house the organ and provide space for the choir. An article following the dedication described the church as \\u201ca plain Gothic structure of rustic brick with cut stone trimmings\\u2026The church auditorium is pure Gothic.\\u201d <\\\/p>  \\t<p>The synagogue purchased the building in 1929 for $105,000 adding $10,000 for renovations. The church seems to have been little altered in its transformation to a synagogue. The photo of the building as a synagogue indicates a plaque above the entrance door, perhaps representing the Ten Commandments.  The organ was retained and used by the synagogue, becoming a popular feature for wedding processions.  The existing galleries as well as some space on the main floor served as the women\\u2019s sections. A traditional central bimah was not installed and was replaced by a reading table on the platform of the former altar space in which an aron hakodesh was installed.  The basement level, outfitted with a small kitchen, served as a large reception hall. It housed as well a separate study room and daily chapel. <\\\/p>      <p>Written by Sara Tauben<\\\/p>           \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-itzchak\\\/\\\">Beth Itzchak<\\\/a>, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p><b>Witness to History<\\\/b><\\\/p>    <p>Lawrence \\u201cSonny\\u201d Popliger, representing several generations of members of the Beth David, recalled his Bar Mittzvah in 1932.  The three hundred guests who attended a dinner in the reception hall of the synagogue included judges, lawyers, and politicians, non-Jews among them.  Also like today\\u2019s youth, Sonny received everything he needed to outfit a \\u201csports minded\\u201d young man:  volley balls, soccer balls, baseballs, mitts, and hockey gear.  Such an event stands in contrast to the bar mitzvahs in the smaller shuls where the ceremony would be followed by a simple lunch at home in the company of close family and friends.<\\\/p>      <p><b>Physical description<\\\/b><\\\/p>     \\t<p>The building at 422 St. Joseph was built in 1913 as the St. Giles Presbyterian Church. The architects were the Maxwell brothers. A newspaper article of 1912 reviewed some of the plans for the building. \\u201cThe Sunday School department and Bible class rooms will accommodate seven hundred, while the main body of the church will seat about 900, which can be increased by 250 when a gallery is put in, which is provided for in the plan.\\u201d The altar space was fitted with a platform behind the pulpit to house the organ and provide space for the choir. An article following the dedication described the church as \\u201ca plain Gothic structure of rustic brick with cut stone trimmings\\u2026The church auditorium is pure Gothic.\\u201d <\\\/p>  \\t<p>The synagogue purchased the building in 1929 for $105,000 adding $10,000 for renovations. The church seems to have been little altered in its transformation to a synagogue. The photo of the building as a synagogue indicates a plaque above the entrance door, perhaps representing the Ten Commandments.  The organ was retained and used by the synagogue, becoming a popular feature for wedding processions.  The existing galleries as well as some space on the main floor served as the women\\u2019s sections. A traditional central bimah was not installed and was replaced by a reading table on the platform of the former altar space in which an aron hakodesh was installed.  The basement level, outfitted with a small kitchen, served as a large reception hall. It housed as well a separate study room and daily chapel. <\\\/p>      <p>Written by Sara Tauben<\\\/p>           \",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Beth David\",\"display_title\":\"Beth David (1929-1964)\",\"name\":\"Beth David\"},{\"id\":3466,\"type\":\"exhibit\",\"post_title\":\"Beth David (Rumanishe Shul)\",\"title\":\"Beth David (Rumanishe Shul)\",\"title_en\":\"Beth David (Rumanishe Shul)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-david-rumanishe-shul\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5031889af0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507bc240ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507c83175e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5081731195.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1549f5a73cc170.webp\"],\"address\":\"165 de la Gaucheti\\u00e8re Ouest, Montreal\",\"address_en\":\"165 de la Gaucheti\\u00e8re Ouest, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, Beth Yitzchak, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p><b>Witness to History<\\\/b><\\\/p>  <p><\\\/p>  <p>Lawrence \\u201cSonny\\u201d Popliger, representing several generations of members of the Beth David, recalled his Bar Mittzvah in 1932.  The three hundred guests who attended a dinner in the reception hall of the synagogue included judges, lawyers, and politicians, non-Jews among them.  Also like today\\u2019s youth, Sonny received everything he needed to outfit a \\u201csports minded\\u201d young man:  volley balls, soccer balls, baseballs, mitts, and hockey gear.  Such an event stands in contrast to the bar mitzvahs in the smaller shuls where the ceremony would be followed by a simple lunch at home in the company of close family and friends.<\\\/p>      <p>Written by Sara Tauben<\\\/p>             \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, Beth Yitzchak, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p><b>Witness to History<\\\/b><\\\/p>  <p><\\\/p>  <p>Lawrence \\u201cSonny\\u201d Popliger, representing several generations of members of the Beth David, recalled his Bar Mittzvah in 1932.  The three hundred guests who attended a dinner in the reception hall of the synagogue included judges, lawyers, and politicians, non-Jews among them.  Also like today\\u2019s youth, Sonny received everything he needed to outfit a \\u201csports minded\\u201d young man:  volley balls, soccer balls, baseballs, mitts, and hockey gear.  Such an event stands in contrast to the bar mitzvahs in the smaller shuls where the ceremony would be followed by a simple lunch at home in the company of close family and friends.<\\\/p>      <p>Written by Sara Tauben<\\\/p>             \",\"description_fr\":\"\",\"start\":\"1890-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"Beth David (Rumanishe Shul)\",\"display_title\":\"Beth David (Rumanishe Shul) (1890-1929)\",\"name\":\"Beth David (Rumanishe Shul)\"},{\"id\":3479,\"type\":\"exhibit\",\"post_title\":\"Beth Hamedrash Hagadol\",\"title\":\"Beth Hamedrash Hagadol\",\"title_en\":\"Beth Hamedrash Hagadol\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-hamedrash-hagadol\\\/\",\"coordinates\":[{\"latitude\":45.4872499,\"longitude\":-73.5692373}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fd4e37f10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fc436dbf1.webp\"],\"address\":\"1887 Notre-Dame Ouest, Montreal, QC\",\"address_en\":\"1887 Notre-Dame Ouest, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Beth Hamedrash Hagadol\",\"display_title\":\"Beth Hamedrash Hagadol (1917-1948)\",\"name\":\"Beth Hamedrash Hagadol\"},{\"id\":3489,\"type\":\"exhibit\",\"post_title\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\",\"title\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\",\"title_en\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-hamedrash-hagadol-mackenzie-street-shul\\\/\",\"coordinates\":[{\"latitude\":45.4993144,\"longitude\":-73.6428209}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fd4e37f10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fc436dbf1.webp\"],\"address\":\"4605 Mackenzie, Montreal, QC\",\"address_en\":\"4605 Mackenzie, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1954-01-01\",\"end\":\"1966-12-31\",\"group_title\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\",\"display_title\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul) (1954-1966)\",\"name\":\"Beth Hamedrash Hagadol (Mackenzie Street Shul)\"},{\"id\":3490,\"type\":\"exhibit\",\"post_title\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\",\"title\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\",\"title_en\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-hamedrash-hagadol-tifereth-israel-mackenzie-street-shul\\\/\",\"coordinates\":[{\"latitude\":45.4993144,\"longitude\":-73.6428209}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fd4e37f10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fc436dbf1.webp\"],\"address\":\"4605 Mackenzie, Montreal, QC\",\"address_en\":\"4605 Mackenzie, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth Israel. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>    <strong>Witness to History<\\\/strong>    <p>An invitation to an 18th anniversary meeting addressed to \\u201cmembers and seatholders\\u201d reveals a pride in the synagogue\\u2019s accomplishments while it expresses concerns for its future under the economic constraints of 1934. The president Jacob Cohen writes: (partial translation from the Yiddish)<\\\/p>    <p>\\u201cIt is already an old tradition to celebrate the establishment of our <i>shul<\\\/i> on that day (September 7). Seventeen years have passed since that historic day in this neighborhood when the synagogue was founded. And who better than we Jews of this neighborhood know how important it is to have a synagogue and Talmud Torah in this area. How much effort and money went into the results you see today. But the terrible crisis has impoverished many in this neighborhood. It is your duty to help the <i>shul<\\\/i>. Spend a little time on behalf of the synagogue, as did the early members. Help the seat committee to sell seats. Don\\u2019t turn away from God\\u2019s way. We will be able, justly, to ask for God\\u2019s help\\u2026We have the fortune of having engaged the famous Cantor H. Rubenstein of the Tifereth Zion Synagogue in Warsaw. Let us at this meeting get together and agree on a budget for the coming year. At this meeting we will also hear a finance report for the year. We will also have nominations for officers. We also let it be know that everyone must pay for his seat before sitting in it. We also ask you to pay for your own debts. We ask you to try to bring new members into the <i>shul<\\\/i>. And the ladies should become members in the Ladies Auxiliary and the youth in the Young People\\u2019s society. Everyone should be active in the <i>shul<\\\/i>. As the passage says, \\u201cHe who builds a <i>shul<\\\/i> for prayer, he who comes to <i>shul<\\\/i> to worship, he who gives light and warmth to the <i>shul<\\\/i>, is one who gives <i>tzedakah<\\\/i>.\\u201d  In general, he who is genuinely active, will receive god\\u2019s help and we will be assured of a good year of health and income. Your officers and president wish you a \\u201cgood inscription\\u201d (in the Book of Life). We look forward to your participation in the meeting. Ladies are warmly welcome. Jacob Cohen, President.\\u201d<\\\/p>    <p>It is worth noting the \\u201cEnglishisms\\u201d which liberally pepper this Yiddish text. Words such as members, seatholders, welcome, meeting, budget, even Ladies Auxiliary and Youth Society are transliterated rather than translated into Yiddish.<\\\/p>    <p>Written by Sara Tauben<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1967-01-01\",\"end\":\"1995-12-31\",\"group_title\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\",\"display_title\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul) (1967-1995)\",\"name\":\"Beth Hamedrash Hagadol Tifereth Israel (Mackenzie Street Shul)\"},{\"id\":3485,\"type\":\"exhibit\",\"post_title\":\"Beth Israel and Shmuel\",\"title\":\"Beth Israel and Shmuel\",\"title_en\":\"Beth Israel and Shmuel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-israel-and-shmuel\\\/\",\"coordinates\":[{\"latitude\":45.5163552,\"longitude\":-73.5737752}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de3cbcfa5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de3e7b8657.webp\"],\"address\":\"3732 du Bullion\",\"address_en\":\"3732 du Bullion\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Beth Israel and Shmuel\",\"display_title\":\"Beth Israel and Shmuel (1926-1948)\",\"name\":\"Beth Israel and Shmuel\"},{\"id\":3564,\"type\":\"exhibit\",\"post_title\":\"Beth Israel and Shmuel\",\"title\":\"Beth Israel and Shmuel\",\"title_en\":\"Beth Israel and Shmuel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-israel-and-shmuel-2\\\/\",\"coordinates\":[{\"latitude\":45.5232299,\"longitude\":-73.5968248}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de7910b575.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de79eebc61.webp\"],\"address\":\"5289 St. Urbain\",\"address_en\":\"5289 St. Urbain\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Beth Israel and Shmuel\",\"display_title\":\"Beth Israel and Shmuel (1937-1938)\",\"name\":\"Beth Israel and Shmuel\"},{\"id\":3565,\"type\":\"exhibit\",\"post_title\":\"Beth Israel and Shmuel\",\"title\":\"Beth Israel and Shmuel\",\"title_en\":\"Beth Israel and Shmuel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-israel-and-shmuel-3\\\/\",\"coordinates\":[{\"latitude\":45.5232759,\"longitude\":-73.6012349}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de85fd2c11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508de86ee8e55.webp\"],\"address\":\"211 St. Viateur O. \",\"address_en\":\"211 St. Viateur O. \",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Beth Israel and Shmuel\",\"display_title\":\"Beth Israel and Shmuel (1938-1959)\",\"name\":\"Beth Israel and Shmuel\"},{\"id\":3566,\"type\":\"exhibit\",\"post_title\":\"Beth Israel and Shmuel\",\"title\":\"Beth Israel and Shmuel\",\"title_en\":\"Beth Israel and Shmuel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-israel-and-shmuel-4\\\/\",\"coordinates\":[{\"latitude\":45.5227027,\"longitude\":-73.6011031}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508deab1d9065.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508deabf0ce61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffaab56380db.webp\"],\"address\":\"5424 Jeanne-Mance, Montreal, QC\",\"address_en\":\"5424 Jeanne-Mance, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Beth Israel and Shmuel\",\"display_title\":\"Beth Israel and Shmuel (1951-1964)\",\"name\":\"Beth Israel and Shmuel\"},{\"id\":3567,\"type\":\"exhibit\",\"post_title\":\"Beth Israel and Shmuel\",\"title\":\"Beth Israel and Shmuel\",\"title_en\":\"Beth Israel and Shmuel\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-israel-and-shmuel-5\\\/\",\"coordinates\":[{\"latitude\":45.486026,\"longitude\":-73.6296611}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508deb0c1bd2a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508deb198c8e3.webp\"],\"address\":\"5215 Westbury\",\"address_en\":\"5215 Westbury\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    \\t<p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>      <strong>Witness to History<\\\/strong>  \\t<p>An invitation to a general meeting to be held at the synagogue on 3732 De Bullion on November 18, 1934 was typical in format and content. The invitation is addressed to a \\u201cWorthy Brother.\\u201d   The meeting would consist of the presentation of last year\\u2019s financial report, installation of the officers for the coming year, and other \\u201cimportant\\u201d business.  As is typical in the format of these invitations, the bottom line indicated the member\\u2019s outstanding debt.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t\",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Beth Israel and Shmuel\",\"display_title\":\"Beth Israel and Shmuel (1965)\",\"name\":\"Beth Israel and Shmuel\"},{\"id\":3467,\"type\":\"exhibit\",\"post_title\":\"Beth Itzchak\",\"title\":\"Beth Itzchak\",\"title_en\":\"Beth Itzchak\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-itzchak\\\/\",\"coordinates\":[{\"latitude\":45.5156134,\"longitude\":-73.5781419}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5cccdc3f33.webp\"],\"address\":\"3880 Clark, Montreal, QC \",\"address_en\":\"3880 Clark, Montreal, QC \",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The congregation known as Beth Itzchak was located at 3880 Clark Street. It is unlikely that the congregation worshiped at this address since its inception in 1904 as that address was quite far north of the Jewish community in the first decade of the 20th century.  In 1959 it amalgamated with the Beth David, now part of the Tifereth Beth David Jerusalem located at 6519 Baily Road in C\\u00f4te-St-Luc.<\\\/p>    <p>The building at 3880 Clark was the home of Abraham Yizchak Lutterman. Mr. Lutterman named the synagogue after his own Biblical namesake. This was rather a common practice. Synagogue names that appear to refer to Biblical figures were more likely that of a benefactor, providing, nevertheless, a double honour: recognizing the generosity of a founding member while linking the benefactor to an important Biblical character.<\\\/p>    <strong>Physical description<\\\/strong>    \\t<p>The Lutterman family lived in the home\\\/synagogue until the decision was made to break through to the second floor to add a women\\u2019s gallery. A stairway was created on the outside wall of the building and enclosed in a protruding box still visible on the building today.<\\\/p>\\t  \\t<p>A commemorative article in the Tifereth Beth David Jerusalem bulletin described the interior as follows:  \\t\\u201cThe Sanctuary had three unique features.  The <i>bimah<\\\/i> was a raised platform in the center of the shul.  It had seats on its front for the officers of the congregation.  Between the <i>bimah<\\\/i> and the ark there were seats for the <i>kohanim<\\\/i> to sit while they were waiting to go up to the ark for the Priestly Benedictions. The ladies sat upstairs in a horse shoe shaped balcony around the ark which extended upwards almost to the top of the balcony.\\u201d This ark is now in the Beth Hillel Synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The congregation known as Beth Itzchak was located at 3880 Clark Street. It is unlikely that the congregation worshiped at this address since its inception in 1904 as that address was quite far north of the Jewish community in the first decade of the 20th century.  In 1959 it amalgamated with the Beth David, now part of the Tifereth Beth David Jerusalem located at 6519 Baily Road in C\\u00f4te-St-Luc.<\\\/p>    <p>The building at 3880 Clark was the home of Abraham Yizchak Lutterman. Mr. Lutterman named the synagogue after his own Biblical namesake. This was rather a common practice. Synagogue names that appear to refer to Biblical figures were more likely that of a benefactor, providing, nevertheless, a double honour: recognizing the generosity of a founding member while linking the benefactor to an important Biblical character.<\\\/p>    <strong>Physical description<\\\/strong>    \\t<p>The Lutterman family lived in the home\\\/synagogue until the decision was made to break through to the second floor to add a women\\u2019s gallery. A stairway was created on the outside wall of the building and enclosed in a protruding box still visible on the building today.<\\\/p>\\t  \\t<p>A commemorative article in the Tifereth Beth David Jerusalem bulletin described the interior as follows:  \\t\\u201cThe Sanctuary had three unique features.  The <i>bimah<\\\/i> was a raised platform in the center of the shul.  It had seats on its front for the officers of the congregation.  Between the <i>bimah<\\\/i> and the ark there were seats for the <i>kohanim<\\\/i> to sit while they were waiting to go up to the ark for the Priestly Benedictions. The ladies sat upstairs in a horse shoe shaped balcony around the ark which extended upwards almost to the top of the balcony.\\u201d This ark is now in the Beth Hillel Synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Beth Itzchak\",\"display_title\":\"Beth Itzchak (1917-1957)\",\"name\":\"Beth Itzchak\"},{\"id\":3501,\"type\":\"exhibit\",\"post_title\":\"Beth Yehuda\",\"title\":\"Beth Yehuda\",\"title_en\":\"Beth Yehuda\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-yehuda\\\/\",\"coordinates\":[{\"latitude\":45.5084469,\"longitude\":-73.5597022}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab0d3a0a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab15cad7a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab2382bb21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff081875c74.webp\"],\"address\":\"12 de la Gaucheti\\u00e8re E. \",\"address_en\":\"12 de la Gaucheti\\u00e8re E. \",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\\u00e8re East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\\u00e8re East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1923-12-31\",\"group_title\":\"Beth Yehuda\",\"display_title\":\"Beth Yehuda (1906-1923)\",\"name\":\"Beth Yehuda\"},{\"id\":3502,\"type\":\"exhibit\",\"post_title\":\"Beth Yehuda\",\"title\":\"Beth Yehuda\",\"title_en\":\"Beth Yehuda\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/beth-yehuda-2\\\/\",\"coordinates\":[{\"latitude\":45.5189954,\"longitude\":-73.5774984}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab0d3a0a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab15cad7a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab2382bb21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff081875c74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a61e0646f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1511a622582b25.webp\"],\"address\":\"214 Duluth E., Montreal, QC\",\"address_en\":\"214 Duluth E., Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\\u00e8re East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>     <strong>Witness to History<\\\/strong>    \\t<p>The 50th anniversary publication features a history of the congregation written by a former president, Gidaliahu Michalovksy, based on \\u201carchives of the synagogue and recollections of older members and activists.\\u201d It can be said that a major theme of this account expressed the desire to acquire an appropriate building.  With purchase and renovation of a former theatre, the congregation was satisfied in having created \\u201cquite a fine <i>shul<\\\/i>\\u201d which allowed the congregation to attract more members making it, by their own account, a focal point of the community.  However, their records indicated a constant struggle to maintain the building.  Nevertheless, an offer to purchase the building in 1914, prompted them to consider purchasing a lot further north in order to construct a new synagogue.<\\\/p>    <p>The completion of the synagogue on Duluth and Hotel de Ville in 1923 was naturally a momentous and proud moment for the congregation.  \\u201cIn that year the large and beautiful synagogue was built with all the improvements and with splendor and glory.  Neither effort nor money was spared.  We erected such a fine building that it was the pride of all Montreal Jews.\\u201d  This moment of pride was soon to be deflated. Reflective of the financial difficulties which were to continue to plague the congregation, no sooner was it erected, than it was placed on a \\u201csheriff\\u2019s sale,\\u201d due to unpaid bills to contractors, and rescued, thanks to the intervention of several generous members, a situation which reoccurred with alarming frequency.  The congregation, burdened by an expensive building, was vulnerable not only to economic fluctuations, but to the constantly changing residential patterns of its members. When Mr. Michalovsky took office in 1929 he noted that even more serious than the stock market crash was the movement away from the neighbourhood of the wealthier members and seat holders who left the synagogue a \\u201cwidow\\u201d with deficits, debts, and expenses.<\\\/p>    \\t<p>The need to raise funds was an ongoing enterprise. One of the more successful fundraising strategies was the presentation of cantorial concerts. Well-known cantors, often from the United States, were invited to serve during the High Holidays. Often a concert would be presented before the holidays which would not only bring in revenue but encourage the purchase of seats. The performances of one rather young cantor proved to be particularly successful. Following a warning of a bank foreclosure in 1934, Mr. Michalovsky suggested that a cantor be hired for Saturdays and special concerts. When the first two cantors proved to be a disappointing draw, it was decided to bring in Cantor Shloimele, an eleven year old prodigy. The young cantor was engaged to sing for the High Holidays. \\u201cIt was an event that brought a smile to the face of every member.\\u201d The enterprise with Cantor Shloimele brought in a profit of $4,000, four times the amount that had been raised in their previously most successful concert!<\\\/p>    <strong>Physical description<\\\/strong>\\t    \\t<p>The building at 210 Duluth must have been a monumental structure in comparison with the modest stature of surrounding buildings. As most purpose-built synagogues of the period, it exhibits little architectural originality, modeled after European prototypes and perhaps even influenced by pre-existing church architecture of Montreal. Both the fa\\u00e7ade and rear were dominated by a circular window with and inscribed magen david. The central peak was topped with the tablets of the Ten Commandments and the side walls are lines will circular windows at the level of the women\\u2019s gallery.<\\\/p>     <p>The building was converted into apartments in the 1960s.  The apartment building balconies, aluminum windows, and extended side wings overlay original architectural details.  The former circular windows, which must have flanked the women\\u2019s gallery, are now boarded up, visible only from a distance.  Inscribed in the rear of the building is a tracing in brick of the former circular window, which probably illuminated the space above the <i>aron hakodesh<\\\/i>.<\\\/p>      <p>Written by Sara Tauben<\\\/p>\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street (now de Bullion) in 1902. It was with the purchase of a former theatre at 16 Lagaucheti\\u00e8re East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, and, later on, Beth Hamedrash Hagadol Tifereth Israel, in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>     <strong>Witness to History<\\\/strong>    \\t<p>The 50th anniversary publication features a history of the congregation written by a former president, Gidaliahu Michalovksy, based on \\u201carchives of the synagogue and recollections of older members and activists.\\u201d It can be said that a major theme of this account expressed the desire to acquire an appropriate building.  With purchase and renovation of a former theatre, the congregation was satisfied in having created \\u201cquite a fine <i>shul<\\\/i>\\u201d which allowed the congregation to attract more members making it, by their own account, a focal point of the community.  However, their records indicated a constant struggle to maintain the building.  Nevertheless, an offer to purchase the building in 1914, prompted them to consider purchasing a lot further north in order to construct a new synagogue.<\\\/p>    <p>The completion of the synagogue on Duluth and Hotel de Ville in 1923 was naturally a momentous and proud moment for the congregation.  \\u201cIn that year the large and beautiful synagogue was built with all the improvements and with splendor and glory.  Neither effort nor money was spared.  We erected such a fine building that it was the pride of all Montreal Jews.\\u201d  This moment of pride was soon to be deflated. Reflective of the financial difficulties which were to continue to plague the congregation, no sooner was it erected, than it was placed on a \\u201csheriff\\u2019s sale,\\u201d due to unpaid bills to contractors, and rescued, thanks to the intervention of several generous members, a situation which reoccurred with alarming frequency.  The congregation, burdened by an expensive building, was vulnerable not only to economic fluctuations, but to the constantly changing residential patterns of its members. When Mr. Michalovsky took office in 1929 he noted that even more serious than the stock market crash was the movement away from the neighbourhood of the wealthier members and seat holders who left the synagogue a \\u201cwidow\\u201d with deficits, debts, and expenses.<\\\/p>    \\t<p>The need to raise funds was an ongoing enterprise. One of the more successful fundraising strategies was the presentation of cantorial concerts. Well-known cantors, often from the United States, were invited to serve during the High Holidays. Often a concert would be presented before the holidays which would not only bring in revenue but encourage the purchase of seats. The performances of one rather young cantor proved to be particularly successful. Following a warning of a bank foreclosure in 1934, Mr. Michalovsky suggested that a cantor be hired for Saturdays and special concerts. When the first two cantors proved to be a disappointing draw, it was decided to bring in Cantor Shloimele, an eleven year old prodigy. The young cantor was engaged to sing for the High Holidays. \\u201cIt was an event that brought a smile to the face of every member.\\u201d The enterprise with Cantor Shloimele brought in a profit of $4,000, four times the amount that had been raised in their previously most successful concert!<\\\/p>    <strong>Physical description<\\\/strong>\\t    \\t<p>The building at 210 Duluth must have been a monumental structure in comparison with the modest stature of surrounding buildings. As most purpose-built synagogues of the period, it exhibits little architectural originality, modeled after European prototypes and perhaps even influenced by pre-existing church architecture of Montreal. Both the fa\\u00e7ade and rear were dominated by a circular window with and inscribed magen david. The central peak was topped with the tablets of the Ten Commandments and the side walls are lines will circular windows at the level of the women\\u2019s gallery.<\\\/p>     <p>The building was converted into apartments in the 1960s.  The apartment building balconies, aluminum windows, and extended side wings overlay original architectural details.  The former circular windows, which must have flanked the women\\u2019s gallery, are now boarded up, visible only from a distance.  Inscribed in the rear of the building is a tracing in brick of the former circular window, which probably illuminated the space above the <i>aron hakodesh<\\\/i>.<\\\/p>      <p>Written by Sara Tauben<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1960-12-31\",\"group_title\":\"Beth Yehuda\",\"display_title\":\"Beth Yehuda (1923-1960)\",\"name\":\"Beth Yehuda\"},{\"id\":3449,\"type\":\"exhibit\",\"post_title\":\"Bialik High School\",\"title\":\"Bialik High School\",\"title_en\":\"Bialik High School\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/bialik-high-school\\\/\",\"coordinates\":[{\"latitude\":45.4611796,\"longitude\":-73.66436451}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5570b488c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55768e5e27.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb557831673a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5579ea4d42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb557d1eab10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5580bc176c.webp\"],\"address\":\"7946 Wavell\",\"address_en\":\"7946 Wavell\",\"address_fr\":\"\",\"description\":\"<p>The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule (Jewish People\\u2019s School)<\\\/a> provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/national-radical-school-peretz-shule\\\/\\\">National Radical School (Peretz School)<\\\/a>. The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/national-radical-school\\\/\\\">National Radical School<\\\/a>, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule (Jewish People\\u2019s School)<\\\/a> provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/national-radical-school-peretz-shule\\\/\\\">National Radical School (Peretz School)<\\\/a>. The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/national-radical-school\\\/\\\">National Radical School<\\\/a>, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1984-01-01\",\"group_title\":\"Bialik High School\",\"display_title\":\"Bialik High School (1972-1984)\",\"name\":\"Bialik High School\"},{\"id\":3450,\"type\":\"exhibit\",\"post_title\":\"Bialik High School\",\"title\":\"Bialik High School\",\"title_en\":\"Bialik High School\",\"title_fr\":\"Bialik High School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/bialik-high-school-2\\\/\",\"coordinates\":[{\"latitude\":45.4790275,\"longitude\":-73.6587507}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5584d5666a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb558611c772.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5587dacd04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55899aab1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb559415478c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55a7bc90b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf9027ee783.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf906eec175.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf90ca360a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf913f8f7e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf919eed32b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf924293cdf.webp\"],\"address\":\"6500 Kildare\",\"address_en\":\"6500 Kildare\",\"address_fr\":\"6500 Kildare\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1984-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Bialik High School\",\"display_title\":\"Bialik High School (1984)\",\"name\":\"Bialik High School\"},{\"id\":3410,\"type\":\"exhibit\",\"post_title\":\"Blanche Neige\",\"title\":\"Blanche Neige\",\"title_en\":\"Blanche Neige\",\"title_fr\":\"Blanche Neige \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/blanche-neige\\\/\",\"coordinates\":[{\"latitude\":45.4991932,\"longitude\":-73.6280337}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f2b76995f858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d974901645.webp\"],\"address\":\"5735 Chemin de la C\\u00f4te-des-Neiges\",\"address_en\":\"5735 Chemin de la C\\u00f4te-des-Neiges\",\"address_fr\":\"5735 Chemin De La Cote-Des-Neiges\",\"description\":\"<p>A seemingly nondescript pizza place on C\\u00f4te-des-Neiges, Blanche Neige served as a popular late-night restaurant hangout for Sephardic (and especially Moroccan Jewish) youth in the late 1960s and 1970s. The nearby Paisano Restaurant and Chez Vito were also meeting places, along with the downtown Caf\\u00e9 Prague on Bishop Street, a salon that featured poetry readings.  But visits to Blanche Neige stand out in many minds almost as a ritual where young immigrant Moroccan Jews would encounter everyone they knew after a night out.<\\\/p>    <p>Many Sephardim arriving in Montreal from North African countries during the 1960s were traditional Jews yet were less religiously observant than today, as was attested by the non-kosher cuisine of these restaurants. A recent revival of Jewish observance has developed among segments of the Sephardic community, and certified kosher Pizza Pita and Chez Benny have replaced Blanche Neige as post-party, post-Shabbat meeting places. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A seemingly nondescript pizza place on C\\u00f4te-des-Neiges, Blanche Neige served as a popular late-night restaurant hangout for Sephardic (and especially Moroccan Jewish) youth in the late 1960s and 1970s. The nearby Paisano Restaurant and Chez Vito were also meeting places, along with the downtown Caf\\u00e9 Prague on Bishop Street, a salon that featured poetry readings.  But visits to Blanche Neige stand out in many minds almost as a ritual where young immigrant Moroccan Jews would encounter everyone they knew after a night out.<\\\/p>    <p>Many Sephardim arriving in Montreal from North African countries during the 1960s were traditional Jews yet were less religiously observant than today, as was attested by the non-kosher cuisine of these restaurants. A recent revival of Jewish observance has developed among segments of the Sephardic community, and certified kosher Pizza Pita and Chez Benny have replaced Blanche Neige as post-party, post-Shabbat meeting places. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1963-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Blanche Neige\",\"display_title\":\"Blanche Neige (1963)\",\"name\":\"Blanche Neige\"},{\"id\":3422,\"type\":\"exhibit\",\"post_title\":\"Brasserie de Mr. Ezl. Hart\",\"title\":\"Brasserie de Mr. Ezl. Hart\",\"title_en\":\"Brasserie de Mr. Ezl. Hart\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/brasserie-de-mr-ezl-hart\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8c251f5bd39.webp\"],\"address\":\"1873 Rue Notre Dame Centre, Trois-Rivi\\u00e8res\",\"address_en\":\"1873 Rue Notre Dame Centre, Trois-Rivi\\u00e8res\",\"address_fr\":\"\",\"description\":\"<p>Son of Aaron Hart (a founder of Montreal\\u2019s Jewish community), Ezekiel Hart was born in 1767 in Trois-Rivi\\u00e8res and was among the first generation of Jewish Canadians. The younger Hart followed his father\\u2019s footsteps by living and working in Trois-Rivi\\u00e8res, but his impact on Jewish political life was felt in Montreal and throughout Canada.<\\\/p>    <p>Businessman, fur trader, and militia officer, Ezekiel Hart sold his shares of the family brewery to his brother Moses Hart after their father\\u2019s death. Soon thereafter, Ezekiel campaigned for the Trois-Rivi\\u00e8res seat in the Legislative Assembly of Lower Canada. He was elected in an 1807 by-election, the first Jew to be elected in the British Empire. However, when Hart was required to swear an oath of office in January 1808, he followed the custom of Jews who swore in courts of law: instead of speaking the lines \\u201con the true faith of a Christian\\u201d, he substituted in the word Jew. The next day, attorney general Jonathan Sewell and Hart\\u2019s runner-up Thomas Coffin raised objections to his candidacy. Pointing to his altered oath, both argued that Hart was not eligible for election to the House of Assembly as a Jew. Nearing the point of expulsion from parliament, <i>L\\u2019Affaire Hart<\\\/i> was not resolved before the 1808 election was called and Hart was re-elected. This time, Hart took a Christian oath and was, again, expelled. Although hostility towards Jews was undoubtedly a factor in <i>L\\u2019Affaire Hart<\\\/i>, most historians now stress that this antisemitism was employed instrumentally, as part of the political struggles for power between the French and English.<\\\/p>    <p>The pursuit of Jewish political and civil rights was a family affair for the Harts: Ezekiel\\u2019s son, Samuel Becancour Hart, played a major role in carrying on his father\\u2019s political legacy after he faced opposition in a bid to become magistrate of Trois-Rivi\\u00e8res in 1830. This incident impelled Louis-Joseph Papineau\\u2014who had voted for Ezekiel Hart\\u2019s expulsion in 1809\\u2014to enact the 1832 Act to Grant Equal Rights and Privileges to Persons of the Jewish Religion, just a year after similar rights were given in Jamaica and a quarter-century before the same rights were granted elsewhere in the British Empire. While Samuel would become magistrate in 1833, Ezekiel\\u2019s younger brother Benjamin Hart abstained from his appointment as justice of the peace in Montreal until 1837 when he was no longer required to take a Christian oath.  Ezekiel Hart died in Trois-Rivi\\u00e8res in 1843, and in 1909 his remains were moved to the section of Mount Royal\\u2019s cemetery associated with the Shearith Israel synagogue his family supported. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Son of Aaron Hart (a founder of Montreal\\u2019s Jewish community), Ezekiel Hart was born in 1767 in Trois-Rivi\\u00e8res and was among the first generation of Jewish Canadians. The younger Hart followed his father\\u2019s footsteps by living and working in Trois-Rivi\\u00e8res, but his impact on Jewish political life was felt in Montreal and throughout Canada.<\\\/p>    <p>Businessman, fur trader, and militia officer, Ezekiel Hart sold his shares of the family brewery to his brother Moses Hart after their father\\u2019s death. Soon thereafter, Ezekiel campaigned for the Trois-Rivi\\u00e8res seat in the Legislative Assembly of Lower Canada. He was elected in an 1807 by-election, the first Jew to be elected in the British Empire. However, when Hart was required to swear an oath of office in January 1808, he followed the custom of Jews who swore in courts of law: instead of speaking the lines \\u201con the true faith of a Christian\\u201d, he substituted in the word Jew. The next day, attorney general Jonathan Sewell and Hart\\u2019s runner-up Thomas Coffin raised objections to his candidacy. Pointing to his altered oath, both argued that Hart was not eligible for election to the House of Assembly as a Jew. Nearing the point of expulsion from parliament, <i>L\\u2019Affaire Hart<\\\/i> was not resolved before the 1808 election was called and Hart was re-elected. This time, Hart took a Christian oath and was, again, expelled. Although hostility towards Jews was undoubtedly a factor in <i>L\\u2019Affaire Hart<\\\/i>, most historians now stress that this antisemitism was employed instrumentally, as part of the political struggles for power between the French and English.<\\\/p>    <p>The pursuit of Jewish political and civil rights was a family affair for the Harts: Ezekiel\\u2019s son, Samuel Becancour Hart, played a major role in carrying on his father\\u2019s political legacy after he faced opposition in a bid to become magistrate of Trois-Rivi\\u00e8res in 1830. This incident impelled Louis-Joseph Papineau\\u2014who had voted for Ezekiel Hart\\u2019s expulsion in 1809\\u2014to enact the 1832 Act to Grant Equal Rights and Privileges to Persons of the Jewish Religion, just a year after similar rights were given in Jamaica and a quarter-century before the same rights were granted elsewhere in the British Empire. While Samuel would become magistrate in 1833, Ezekiel\\u2019s younger brother Benjamin Hart abstained from his appointment as justice of the peace in Montreal until 1837 when he was no longer required to take a Christian oath.  Ezekiel Hart died in Trois-Rivi\\u00e8res in 1843, and in 1909 his remains were moved to the section of Mount Royal\\u2019s cemetery associated with the Shearith Israel synagogue his family supported. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1796-01-01\",\"end\":\"1843-12-31\",\"group_title\":\"Brasserie de Mr. Ezl. Hart\",\"display_title\":\"Brasserie de Mr. Ezl. Hart (1796-1843)\",\"name\":\"Brasserie de Mr. Ezl. Hart\"},{\"id\":3363,\"type\":\"exhibit\",\"post_title\":\"Cabri\",\"title\":\"Cabri\",\"title_en\":\"Cabri\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/cabri\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed7f4e0e1a84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed844ce48f4a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8454450bac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed84768842d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed850ff2327c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed852fe30221.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8533c1e24e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85843c9239.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed859655ff07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85f5935cc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85f7958d79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85fc0db1d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85ff9cd7f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8602a3ce86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86099120fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed860c5b331c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed861783a6f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86199482b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed861ee7091a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8622fa5f89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86599833d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86c1e905a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86c4e5b43c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86cf5c8ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86d36cc3c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86d5a3c288.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed877df81387.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed87832755ba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8ff949dd30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8ffeda7f8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9009f8d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed901022b5a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9014a94214.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9017012cea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed901caba67f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed901f844ddf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9022c1f1f2.webp\"],\"address\":\"5400 de Westbury, Montreal\",\"address_en\":\"5400 de Westbury, Montreal\",\"address_fr\":\"\",\"description\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_en\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1968-07-01\",\"end\":\"1989-12-31\",\"group_title\":\"Cabri\",\"display_title\":\"Cabri 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\\\/img_15589b624ed3d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6650940e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b69941c8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6d7f066b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b70f0448b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b743596fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b797483d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b76c6a8e9.webp\"],\"address\":\"6645 Darlington\",\"address_en\":\"6645 Darlington\",\"address_fr\":\"6645 Darlington\",\"description\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_en\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1973-01-01\",\"end\":\"1979-12-31\",\"group_title\":\"Cabri\",\"display_title\":\"Cabri 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\\/img_15589b624ed3d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6650940e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b69941c8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6d7f066b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b70f0448b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b743596fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b797483d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b76c6a8e9.webp\"],\"address\":\"5700 Kellert, Cote-St-Luc\",\"address_en\":\"5700 Kellert, Cote-St-Luc\",\"address_fr\":\"5700 Kellert\",\"description\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1980-01-01\",\"end\":\"1981-12-31\",\"group_title\":\"Cabri\",\"display_title\":\"Cabri 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\/img_15589b624ed3d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6650940e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b69941c8d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b6d7f066b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b70f0448b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b743596fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b797483d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b76c6a8e9.webp\"],\"address\":\"5170 Cote-Ste-Catherine\",\"address_en\":\"5170 Cote-Ste-Catherine\",\"address_fr\":\"5170 Cote-Ste-Catherine\",\"description\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_en\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1981-01-01\",\"end\":\"1983-12-31\",\"group_title\":\"Cabri\",\"display_title\":\"Cabri (1981-1983)\",\"name\":\"Cabri\"},{\"id\":3367,\"type\":\"exhibit\",\"post_title\":\"Cabri\",\"title\":\"Cabri\",\"title_en\":\"Cabri\",\"title_fr\":\"Cabri \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/cabri-5\\\/\",\"coordinates\":[{\"latitude\":45.492575,\"longitude\":-73.63320821}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed7f4e0e1a84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed844ce48f4a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8454450bac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed84768842d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed850ff2327c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed852fe30221.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8533c1e24e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85843c9239.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed859655ff07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85f5935cc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85f7958d79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85fc0db1d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed85ff9cd7f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8602a3ce86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86099120fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed860c5b331c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed861783a6f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86199482b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed861ee7091a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8622fa5f89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86599833d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86c1e905a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86c4e5b43c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86cf5c8ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86d36cc3c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed86d5a3c288.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed877df81387.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8ff949dd30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed8ffeda7f8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9009f8d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed901022b5a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ed9014a94214.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img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Cote Ste. Catherine\",\"address_en\":\"4735 Cote Ste. Catherine\",\"address_fr\":\"4735 Cote Ste. Catherine\",\"description\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A prominent youth leader, James Dahan (1933-2008) helped galvanize Montreal\\u2019s emerging Sephardic community through scouting and other leadership programs, beginning in the 1970s. Popularly known by his Scout pseudonym Cabri (\\u201cleaping reindeer\\u201d or \\u201cmountain goat\\u201d), Dahan had a special rapport with Moroccan Jewish youth whom he engaged in leadership trips and Scouts adventures that reinforced their connection to the Sephardic and larger Jewish community.<\\\/p>     <p>Starting in the 1930s, young Jews in Morocco had gravitated to scoutisme (scouting). The appeal of nature and adventure, along with music, youthful idealism and an ideology of self-improvement, made this activity popular. In his native Morocco, Cabri had held a leadership position in the D\\u00e9partement \\u00e9ducatif de la jeunesse juive, leading a number of local camps, cross-Europe trips, and the famous \\u00c9claireurs (Scouts) isra\\u00e9lites du Maroc choir, later replicated with Les \\u00c9claireurs isra\\u00e9lites de Montr\\u00e9al.<\\\/p>     <p>Cabri arrived in Montreal in 1968 during the waves of immigration that followed Morocco\\u2019s independence. Despite the lack of social infrastructure, he sought to replicate the youthful enthusiasm of his home country in Montreal\\u2019s emerging Sephardic community. At a meeting of the Association s\\u00e9pharade francophone (ASF) in 1972, Cabri was approached by Marcel Acoca, leader of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-2\\\/\\\">YM-YWHA<\\\/a>\\u2019s Scouts, to develop scoutisme in Montreal as a means for youth education. Reconnecting many former Moroccan Scouts, including Robert L\\u00e9vy (director of the ASF), Armand Elbaz, and the Garzon brothers, Cabri launched the \\u201c224\\u00e8me S\\u00e9pharade\\u201d for Sephardic youth. Using as his inspiration the Scout motto of \\u201cAlways ready,\\u201d Cabri spearheaded many programs and helped initiate the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\\\">D\\u00e9partement francophone of the YM-YWHA<\\\/a> (the predecessor of the Centre communautaire juif).<\\\/p>     <p>Dahan founded the Projet d\\u2019action sociale en Isra\\u00ebl (PASI) program in the early 1970s to train future community leaders. The program featured volunteer work in Israel and culminated in a group bar mitzvah for disadvantaged Israeli children at Jerusalem\\u2019s Western Wall. The rigourous yet popular program, which helped build solidarity with Israel while reinforcing Sephardic culture and Jewish values, was nicknamed PASI \\u2013 Pas assez de sommeil en Isra\\u00ebl (\\u201cnot enough sleep in Israel\\u201d). Subsequently, many former participants made aliyah (immigrated to Israel).<\\\/p>    <p>Cabri\\u2019s leadership was critical to the development of Montreal\\u2019s Sephardic community. He held positions in the Alliance isra\\u00e9lite universelle, the Jewish school system, the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, and the Combined Jewish Appeal. Cabri was known as a visionary leader, whose enthusiasm, attention to detail and charisma enabled him to realize many projects.  His sudden death in 2008 left behind a significant void.<\\\/p>     <\\\/p><p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1989-01-01\",\"end\":\"2002-12-31\",\"group_title\":\"Cabri\",\"display_title\":\"Cabri (1989-2002)\",\"name\":\"Cabri\"},{\"id\":4215,\"type\":\"exhibit\",\"post_title\":\"Camp I, \\u00cele-aux-Noix\",\"title\":\"Camp I, \\u00cele-aux-Noix\",\"title_en\":\"Camp I, \\u00cele-aux-Noix\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/camp-i-ile-aux-noix\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af5382e17b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af52269ca5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af52f912e9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af54134301.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af56be3907.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af5841cddb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af5aa8c0d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636af5b69feba.webp\"],\"address\":\"1 61e Av, \\u00cele-aux-Noix\",\"address_en\":\"1 61e Av, \\u00cele-aux-Noix\",\"address_fr\":\"\",\"description\":\"<p>\\u00cele-aux-Noix is a small island on the Richelieu River, southwest of Montr\\u00e9al, and the site of historic military fortifications. It was once home to Camp I (later, Camp No. 41), an internment camp that held Jewish internees during World War II. Housed within a 19th-century British military fortification of Fort Lennox, Camp I was part of a network of camps set up in response to the British government\\u2019s request that Canada take in \\u201cenemy aliens\\u201d and prisoners of war. Many of these detainees were young German and Austrian Jews who had fled Nazi persecution, only to be arrested under the suspicion of being Nazi spies. After a brief period of internment in England, they were deported to Canada. They were imprisoned alongside prisoners of war and, in some cases, steadfast Nazis.<\\\/p>    <p>Camp I on \\u00cele-aux-Noix opened on July 15, 1940, with the arrival of 273 Jewish refugees. One former internee recalls that, in the eyes of many Canadian guards, \\u201cwe were all dangerous Nazis.\\u201d The Commandant, Major E.D.B. Kippen, expecting to guard fascist prisoners, was bewildered at the sight of the internees, some of whom were clearly Orthodox Jews. According to his camp diary, the men arrived in the pouring rain to a hastily prepared camp within the stone walls of Fort Lennox. \\u201cThe desperation was global,\\u201d recalls another former internee.<\\\/p>    <p>Education was one escape from the monotony of daily camp life. The many former academics among the prisoners led to the emergence of a \\u201cpeople\\u2019s university,\\u201d where internees delivered lectures on their subjects of expertise. Eventually, a formal camp school was established. Queen\\u2019s University and other Canadian universities became involved in the program, and many of the inmates would later become their alumni (such as future chemist and businessman Alfred Bader). Other daily activities included learning English, playing music, and writing. Yeshiva students were able to resume their religious studies. Rabbi Harry J. Stern of Reform Temple Emanu-El and the Orthodox Chief Rabbi of Montreal Zvi Hirsch Cohen each visited the camp in its early existence. Despite their circumstances, the Jewish internees even raised money to assist Jews in Poland.<\\\/p>    <p>Camp I was officially re-classified as a refugee camp on July 24, 1941. It closed on December 24, 1943. Since the war, these former internees have been an integral part of Canadian society. \\u201cThere is hardly a field you look at,\\u201d commented a former internee, \\u201cwhere you don't find one of our boys right up on top. In retrospect, I think about the incredible amount of pluses that Canada achieved by some unwanted people who have added so much to Canadian life from literary to textiles to education.\\u201d<\\\/p>    <p>Compiled by Alison Dringenberg<\\\/p>    \",\"description_en\":\"<p>\\u00cele-aux-Noix is a small island on the Richelieu River, southwest of Montr\\u00e9al, and the site of historic military fortifications. It was once home to Camp I (later, Camp No. 41), an internment camp that held Jewish internees during World War II. Housed within a 19th-century British military fortification of Fort Lennox, Camp I was part of a network of camps set up in response to the British government\\u2019s request that Canada take in \\u201cenemy aliens\\u201d and prisoners of war. Many of these detainees were young German and Austrian Jews who had fled Nazi persecution, only to be arrested under the suspicion of being Nazi spies. After a brief period of internment in England, they were deported to Canada. They were imprisoned alongside prisoners of war and, in some cases, steadfast Nazis.<\\\/p>    <p>Camp I on \\u00cele-aux-Noix opened on July 15, 1940, with the arrival of 273 Jewish refugees. One former internee recalls that, in the eyes of many Canadian guards, \\u201cwe were all dangerous Nazis.\\u201d The Commandant, Major E.D.B. Kippen, expecting to guard fascist prisoners, was bewildered at the sight of the internees, some of whom were clearly Orthodox Jews. According to his camp diary, the men arrived in the pouring rain to a hastily prepared camp within the stone walls of Fort Lennox. \\u201cThe desperation was global,\\u201d recalls another former internee.<\\\/p>    <p>Education was one escape from the monotony of daily camp life. The many former academics among the prisoners led to the emergence of a \\u201cpeople\\u2019s university,\\u201d where internees delivered lectures on their subjects of expertise. Eventually, a formal camp school was established. Queen\\u2019s University and other Canadian universities became involved in the program, and many of the inmates would later become their alumni (such as future chemist and businessman Alfred Bader). Other daily activities included learning English, playing music, and writing. Yeshiva students were able to resume their religious studies. Rabbi Harry J. Stern of Reform Temple Emanu-El and the Orthodox Chief Rabbi of Montreal Zvi Hirsch Cohen each visited the camp in its early existence. Despite their circumstances, the Jewish internees even raised money to assist Jews in Poland.<\\\/p>    <p>Camp I was officially re-classified as a refugee camp on July 24, 1941. It closed on December 24, 1943. Since the war, these former internees have been an integral part of Canadian society. \\u201cThere is hardly a field you look at,\\u201d commented a former internee, \\u201cwhere you don't find one of our boys right up on top. In retrospect, I think about the incredible amount of pluses that Canada achieved by some unwanted people who have added so much to Canadian life from literary to textiles to education.\\u201d<\\\/p>    <p>Compiled by Alison Dringenberg<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1940-06-15\",\"end\":\"1943-12-24\",\"group_title\":\"Camp I, \\u00cele-aux-Noix\",\"display_title\":\"Camp I, \\u00cele-aux-Noix (1940-1943)\",\"name\":\"Camp I, \\u00cele-aux-Noix\"},{\"id\":3349,\"type\":\"exhibit\",\"post_title\":\"Canadian Jewish Times\",\"title\":\"Canadian Jewish Times\",\"title_en\":\"Canadian Jewish Times\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/canadian-jewish-times\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f3c09f6ee2cd.webp\"],\"address\":\"885 St-Jacques, Montreal\",\"address_en\":\"885 St-Jacques, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Canadian Jewish Times\",\"display_title\":\"Canadian Jewish Times (1911-1914)\",\"name\":\"Canadian Jewish Times\"},{\"id\":4204,\"type\":\"exhibit\",\"post_title\":\"Canadian Young Judaea\",\"title\":\"Canadian Young Judaea\",\"title_en\":\"Canadian Young Judaea\",\"title_fr\":\"Canadian Young Judaea\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/canadian-young-judaea\\\/\",\"coordinates\":[{\"latitude\":45.4855343,\"longitude\":-73.6326244}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"5319 D\\u00e9carie, Montreal\",\"address_en\":\"5319 D\\u00e9carie, Montreal\",\"address_fr\":\"5319 D\\u00e9carie, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"1988-01-01\",\"group_title\":\"Canadian Young Judaea\",\"display_title\":\"Canadian Young Judaea (1971-1988)\",\"name\":\"Canadian Young Judaea\"},{\"id\":3684,\"type\":\"exhibit\",\"post_title\":\"Chayale Grober &#8211; B&#8217;nai Brith Hillel Players\",\"title\":\"Chayale Grober - B'nai Brith Hillel Players\",\"title_en\":\"Chayale Grober - B'nai Brith Hillel Players\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chayale-grober-bnai-brith-hillel-players\\\/\",\"coordinates\":[{\"latitude\":45.5020581,\"longitude\":-73.5792253}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f2f02bb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f5b6e55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f7846a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f9f57bde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415fbf2997b.webp\"],\"address\":\"3460 Stanley, Montreal\",\"address_en\":\"3460 Stanley, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_en\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Chayale Grober - B'nai Brith Hillel Players\",\"display_title\":\"Chayale Grober - B'nai Brith Hillel Players (1950-1959)\",\"name\":\"Chayale Grober - B'nai Brith Hillel Players\"},{\"id\":3683,\"type\":\"exhibit\",\"post_title\":\"Chayale Grober &#8211; Yiddish Theatre Group &#8211; Baron de Hirsch Institute\",\"title\":\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute\",\"title_en\":\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute\",\"title_fr\":\"Chayale Grober - Yiddish Theatre Group \\u2013 Institut Baron de Hirsch \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chayale-grober-yiddish-theatre-group-baron-de-hirsch-institute\\\/\",\"coordinates\":[{\"latitude\":45.5075039,\"longitude\":-73.56955171}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f2f02bb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f5b6e55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f7846a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f9f57bde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415fbf2997b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819f5b1ea0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fa810905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fd63396b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a01cde202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a043aca65.webp\"],\"address\":\"2040 Bleury, Montreal\",\"address_en\":\"2040 Bleury, Montreal\",\"address_fr\":\"2040 Bleury, Montreal\",\"description\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_en\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1941-01-01\",\"group_title\":\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute\",\"display_title\":\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute (1941)\",\"name\":\"Chayale Grober - Yiddish Theatre Group - Baron de Hirsch Institute\"},{\"id\":3682,\"type\":\"exhibit\",\"post_title\":\"Chayale Grober &#8211; Yiddish Theatre Group &#8211; Jewish Public Library\",\"title\":\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library\",\"title_en\":\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library\",\"title_fr\":\"Chayale Grober - Yiddish Theatre Group \\u2013 Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chayale-grober-yiddish-theatre-group-jewish-public-library\\\/\",\"coordinates\":[{\"latitude\":45.5156007,\"longitude\":-73.58167641}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f2f02bb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f5b6e55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f7846a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f9f57bde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415fbf2997b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819f5b1ea0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fa810905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fd63396b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a01cde202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a043aca65.webp\"],\"address\":\"4099 de l'Esplanade, Montreal\",\"address_en\":\"4099 de l'Esplanade, Montreal\",\"address_fr\":\"4099 de l'Esplanade, Montreal\",\"description\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_en\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library\",\"display_title\":\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library (1939-1940)\",\"name\":\"Chayale Grober - Yiddish Theatre Group - Jewish Public Library\"},{\"id\":3681,\"type\":\"exhibit\",\"post_title\":\"Chayale Grober &#8211; Yiddish Theatre Group &#8211; Victoria Hall\",\"title\":\"Chayale Grober - Yiddish Theatre Group - Victoria Hall\",\"title_en\":\"Chayale Grober - Yiddish Theatre Group - Victoria Hall\",\"title_fr\":\"Chayale Grober - Victoria Hall\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chayale-grober-yiddish-theatre-group-victoria-hall\\\/\",\"coordinates\":[{\"latitude\":45.4812366,\"longitude\":-73.6001063}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f2f02bb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f5b6e55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f7846a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415f9f57bde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154415fbf2997b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819f5b1ea0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fa810905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819fd63396b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a01cde202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a043aca65.webp\"],\"address\":\"4626 Sherbrooke O.,Westmount\",\"address_en\":\"4626 Sherbrooke O.,Westmount\",\"address_fr\":\"4626 Sherbrooke O, Montreal\",\"description\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_en\":\"<p>Chayale (or Khayele) Grober (1905-1964) was an actress, theatre director, and acting teacher who left a distinct mark on Montreal\\u2019s theatre scene. Of Russian origin, she trained with the famous Russian actor and director Yevgeny Vakhtangov at the Stanislavsky School in Moscow. She joined the Hebrew-language theatre troupe Habimah and participated in its North American tour, which allowed her to visit Montreal for the first time in 1930. An acclaimed performer, she would continue to travel the world for several years. <\\\/p>    <p>While Yiddish theatre enjoyed a golden age in North America in the 1920s, it saw many of its venues close during the Great Depression years of the 1930s. In Canada, restrictions on Jewish immigration slowed the growth of the country\\u2019s Jewish community. Developments such as these, coupled with the linguistic assimilation of the descendants of Yiddish-speaking immigrants, represented a threat to Yiddish theatre. It persisted, however, thanks to the efforts of amateur troupes and the major New York theatre companies. It was in this context that Chayale Grober settled in Montreal in 1939 and founded the YTEG (Yidishe Teater Grupe or Yiddish Theatre Group). In her Bleury Street studio, she produced plays and taught theatre to young Jewish Montrealers using the Stanislavsky method. A number of influential artists supported her in this venture, including the painter <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexandre Bercovitch<\\\/a> and the dancer John Erskine-Jones. YTEG\\u2019s successful shows included its 1941 production of <i>Tshvishen Tsvey Berg<\\\/i> (<i>Between Two Mountains<\\\/i>) by I. L. Peretz.<\\\/p>    <p>Grober directed other theatre companies as well, including the Habimah Ensemble, which staged a popular retrospective of the work of Sholom Ale\\u00efchem in the 1950s, and the Hillel Players of the B\\u2019nai Brith Hillel Foundation. Beginning in 1959, she gradually withdrew from the arts\\u2014a gesture that reflected the general sense of fatigue in the Yiddish theatre community at this time, shortly prior to the arrival of the acclaimed actress, playwright and director Dora Wasserman. In Montreal, Chayale Grober was a champion of Yiddish culture who gave local productions precedence over the popular touring productions from New York. Through her dynamic and devoted teaching, she also worked to transmit this theatrical culture to younger generations.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Chantel Ringeut.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1942-01-01\",\"group_title\":\"Chayale Grober - Yiddish Theatre Group - Victoria Hall\",\"display_title\":\"Chayale Grober - Yiddish Theatre Group - Victoria Hall (1941-1942)\",\"name\":\"Chayale Grober - Yiddish Theatre Group - Victoria Hall\"},{\"id\":3487,\"type\":\"exhibit\",\"post_title\":\"Chevra Shaas\",\"title\":\"Chevra Shaas\",\"title_en\":\"Chevra Shaas\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-shaas\\\/\",\"coordinates\":[{\"latitude\":45.5086744,\"longitude\":-73.5612253}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d01859da21d.webp\"],\"address\":\"1110 St-Laurent, Montreal, QC\",\"address_en\":\"1110 St-Laurent, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p>     \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p>     \",\"description_fr\":\"\",\"start\":\"1900-01-01\",\"end\":\"1903-12-31\",\"group_title\":\"Chevra Shaas\",\"display_title\":\"Chevra Shaas (1900-1903)\",\"name\":\"Chevra Shaas\"},{\"id\":3568,\"type\":\"exhibit\",\"post_title\":\"Chevra Shaas\",\"title\":\"Chevra Shaas\",\"title_en\":\"Chevra Shaas\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-shaas-2\\\/\",\"coordinates\":[{\"latitude\":45.5066317,\"longitude\":-73.5610624}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d01859da21d.webp\"],\"address\":\"108 de la Gaucheti\\u00e8re O., Montreal, QC\",\"address_en\":\"108 de la Gaucheti\\u00e8re O., Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1904-01-01\",\"end\":\"1920-12-31\",\"group_title\":\"Chevra Shaas\",\"display_title\":\"Chevra Shaas (1904-1920)\",\"name\":\"Chevra Shaas\"},{\"id\":3569,\"type\":\"exhibit\",\"post_title\":\"Chevra Shaas\",\"title\":\"Chevra Shaas\",\"title_en\":\"Chevra Shaas\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-shaas-3\\\/\",\"coordinates\":[{\"latitude\":45.5165378,\"longitude\":-73.5824202}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d01859da21d.webp\"],\"address\":\"4170 St-Urbain, Montreal, QC\",\"address_en\":\"4170 St-Urbain, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <strong>Physical description<\\\/strong>    <p>One of the larger synagogues of the area, the building at 4170 St. Urbain is a brick, symmetrical, Romanesque inspired structure, almost modern in its geometric simplicity. The name of the congregation is still visible on a concrete plaque above the door, and circular window above the entrance probably once held a stained glass <i>magen david<\\\/i> (Star of David). The circular tracing in the rear of the building indicates that there was also a similar window above the <i>aron hakodesh<\\\/i> (Holy Ark). The interior still contains the second level, which would have served as a women\\u2019s gallery, but there are no other apparent decorative or iconographic elements remaining from the synagogue. Today the building serves as the Associa\\u00e7\\u00e3o Portuguesa Do Canad\\u00e1.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <strong>Physical description<\\\/strong>    <p>One of the larger synagogues of the area, the building at 4170 St. Urbain is a brick, symmetrical, Romanesque inspired structure, almost modern in its geometric simplicity. The name of the congregation is still visible on a concrete plaque above the door, and circular window above the entrance probably once held a stained glass <i>magen david<\\\/i> (Star of David). The circular tracing in the rear of the building indicates that there was also a similar window above the <i>aron hakodesh<\\\/i> (Holy Ark). The interior still contains the second level, which would have served as a women\\u2019s gallery, but there are no other apparent decorative or iconographic elements remaining from the synagogue. Today the building serves as the Associa\\u00e7\\u00e3o Portuguesa Do Canad\\u00e1.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Chevra Shaas\",\"display_title\":\"Chevra Shaas (1920-1964)\",\"name\":\"Chevra Shaas\"},{\"id\":3465,\"type\":\"exhibit\",\"post_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\",\"title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\",\"title_en\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-shaas-adath-yeshurun-hadrath-kodesh\\\/\",\"coordinates\":[{\"latitude\":45.495395,\"longitude\":-73.633175}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fa745d397bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150eb648a6c62c.webp\"],\"address\":\"5855 Lavoie, Montreal, QC\",\"address_en\":\"5855 Lavoie, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline - Adath Yeshurun<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Historic outline - Chevra Shaas<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline - Adath Yeshurun<\\\/strong>    <p>The Adath Yeshurun was established in about 1908 by Lithuanian Jews. Abandoning the original rented premises on St. Lawrence and Pine, the congregation built an impressive synagogue in 1916 at 4459 St. Urbain. With the movement of the community to post-war neighborhoods, a new synagogue was built in 1955 at 5855 Lavoie near the Jewish General Hospital. By the 1970\\u2019s the front of the building was marked by a lengthy name recalling and preserving the legacy of six congregations from the older neighbourhoods: Chevra Shas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham.<\\\/p>        <strong>Historic outline - Chevra Shaas<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved to 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/paperman-sons-5\\\/\\\">Paperman's<\\\/a> funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970, the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called the Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants merged with the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1968-01-01\",\"end\":\"2006-12-31\",\"group_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\",\"display_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh (1968-2006)\",\"name\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh\"},{\"id\":3570,\"type\":\"exhibit\",\"post_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham\",\"title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham \",\"title_en\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-shaas-adath-yeshurun-hadrath-kodesh-shevet-achim-chaverim-kol-israel-dbeit-avraham\\\/\",\"coordinates\":[{\"latitude\":45.4897425,\"longitude\":-73.6323132}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d01859da21d.webp\"],\"address\":\"4894 St. Kevin, Montreal, QC\",\"address_en\":\"4894 St. Kevin, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from the Paperman funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970 the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called: Chevra Shaas Adath Yehsurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants holds a <i>minyan<\\\/i> at the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<strong>Historic outline<\\\/strong>    <p>Established in 1899, the Chevra Shaas has occupied five locations within the Montreal areas of Jewish settlement. The congregation was first housed on Cadieux Street (now de Bullion) near today's Old Montreal. In 1900 the synagogue moved 1110 St. Laurent and later to 108 de la Gaucheti\\u00e8re O. where it remained until 1920. In 1920 the congregation moved to a more impressive building constructed at 4170 St. Urbain. The synagogue became referred to by some as the \\u201cPaperman shul\\u201d, since it was across the street from the Paperman funeral home, housed at 4081 St.Urbain from the 1920s to 50s. Around 1970 the congregation joined an amalgamation of synagogues at 5855 Lavoie, and became a part of what would be called: Chevra Shaas Adath Yehsurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Bet Avraham. In 2005 this congregation of former Eastern European immigrants holds a <i>minyan<\\\/i> at the Spanish and Portuguese Synagogue (Shearith Israel), the oldest congregation in Montreal and in Canada.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"2006-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham\",\"display_title\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham (2006)\",\"name\":\"Chevra Shaas Adath Yeshurun Hadrath Kodesh Shevet Achim Chaverim Kol Israel d\\u2019Beit Avraham\"},{\"id\":3576,\"type\":\"exhibit\",\"post_title\":\"Chevra Thilim Linath Hatzedek\",\"title\":\"Chevra Thilim Linath Hatzedek\",\"title_en\":\"Chevra Thilim Linath Hatzedek\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-thilim-linath-hatzedek\\\/\",\"coordinates\":[{\"latitude\":45.5181777,\"longitude\":-73.5837323}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1512cfbb295298.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151361be5a4c0a.webp\"],\"address\":\"4299 Clark\",\"address_en\":\"4299 Clark\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p><strong>Physical description  - 4299 Clark<\\\/strong><\\\/p>     <p>The early locations of this congregation were all rented premises, probably single rooms serving a small prayer <i>minyan<\\\/i> (literally count or quorum, a <i>minyan<\\\/i> is the smallest congregation permitted to hold public worship and traditionally consists of no fewer than ten men, or boys over the age of thirteen) According to B. G. Sack, the first permanent location of the <i>shul<\\\/i> was built on Clark near Marie-Anne in 1924. That this was probably a purpose built structure was confirmed by a Universit\\u00e9 de Montr\\u00e9al study (2000) that indicated that the building, covering two lots, replaced two former row houses. It was, nevertheless, a simple one-story structure. In the photo from the 60th anniversary booklet, a simple triangular pediment seems to punctuate the entrance.  It appears to be a brick structure with some architectural detailing. No iconographic markings are visible.<\\\/p>      <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p><strong>Physical description  - 4299 Clark<\\\/strong><\\\/p>     <p>The early locations of this congregation were all rented premises, probably single rooms serving a small prayer <i>minyan<\\\/i> (literally count or quorum, a <i>minyan<\\\/i> is the smallest congregation permitted to hold public worship and traditionally consists of no fewer than ten men, or boys over the age of thirteen) According to B. G. Sack, the first permanent location of the <i>shul<\\\/i> was built on Clark near Marie-Anne in 1924. That this was probably a purpose built structure was confirmed by a Universit\\u00e9 de Montr\\u00e9al study (2000) that indicated that the building, covering two lots, replaced two former row houses. It was, nevertheless, a simple one-story structure. In the photo from the 60th anniversary booklet, a simple triangular pediment seems to punctuate the entrance.  It appears to be a brick structure with some architectural detailing. No iconographic markings are visible.<\\\/p>      <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1957-01-01\",\"group_title\":\"Chevra Thilim Linath Hatzedek\",\"display_title\":\"Chevra Thilim Linath Hatzedek (1925-1957)\",\"name\":\"Chevra Thilim Linath Hatzedek\"},{\"id\":3577,\"type\":\"exhibit\",\"post_title\":\"Chevra Thilim Linath Hatzedek\",\"title\":\"Chevra Thilim Linath Hatzedek\",\"title_en\":\"Chevra Thilim Linath Hatzedek\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-thilim-linath-hatzedek-2\\\/\",\"coordinates\":[{\"latitude\":45.5135235,\"longitude\":-73.6211038}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151361be5a4c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1512cfbb295298.webp\"],\"address\":\"1904 Van Horne\",\"address_en\":\"1904 Van Horne\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"1960-01-01\",\"group_title\":\"Chevra Thilim Linath Hatzedek\",\"display_title\":\"Chevra Thilim Linath Hatzedek (1957-1960)\",\"name\":\"Chevra Thilim Linath Hatzedek\"},{\"id\":3578,\"type\":\"exhibit\",\"post_title\":\"Chevra Thilim Linath Hatzedek\",\"title\":\"Chevra Thilim Linath Hatzedek\",\"title_en\":\"Chevra Thilim Linath Hatzedek\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-thilim-linath-hatzedek-3\\\/\",\"coordinates\":[{\"latitude\":45.5168804,\"longitude\":-73.5792632}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151361be5a4c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1512cfbb295298.webp\"],\"address\":\"3972 St-Laurent \",\"address_en\":\"3972 St-Laurent \",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1924-01-01\",\"group_title\":\"Chevra Thilim Linath Hatzedek\",\"display_title\":\"Chevra Thilim Linath Hatzedek (1917-1924)\",\"name\":\"Chevra Thilim Linath Hatzedek\"},{\"id\":3579,\"type\":\"exhibit\",\"post_title\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\",\"title\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\",\"title_en\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\",\"coordinates\":[{\"latitude\":45.5135235,\"longitude\":-73.6211038}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151361be5a4c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1512cfbb295298.webp\"],\"address\":\"1904 Van Horne\\t\",\"address_en\":\"1904 Van Horne\\t\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p><strong>Historic outline<\\\/strong><\\\/p>    <p>The congregation was established in 1903 and occupied several locations (including what today is 3972 St-Laurent) before settling at 4299 Clark in 1925.  In 1957 the synagogue was re-established at Van Horne and DeVimy merging with Pinsker Kinyan Torah Shul in 1960. In 1993 the Van Horne and DeVimy building was converted into a senior residence and the congregations ceased to exist.<\\\/p>    <p><strong>Witness to history<\\\/strong><\\\/p>    <p>Montreal Jewish historian, B.G. Sack wrote a history of the congregation in its 60th anniversary booklet in 1960 and again in the December 1, 1963 edition of the <i>Keneder Adler<\\\/i>. The congregation was established by a group of Lithuanian Jewish immigrants in 1903 and under the charter of 1904 established two unique functions, functions the congregation affirmed in its name, Chevra Thilim Linath Hatzedek. The first function, <i>Chevra Thilim<\\\/i> (the society of the psalms) denoted their commitment to studying and reading the psalms and the second function, <i>Linath Hatzedek<\\\/i>, their commitment to caring for sick members of their congregation. The Hebrew word <i>linath<\\\/i> carries the notion of staying over night, as was their obligation to do, in caring for the sick.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1993-01-01\",\"group_title\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\",\"display_title\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah (1960-1993)\",\"name\":\"Chevra Thilim Linath Hatzedek Pinsker Kinyan Torah\"},{\"id\":3368,\"type\":\"exhibit\",\"post_title\":\"Clarence de Sola &#8211; Residence\",\"title\":\"Clarence de Sola - Residence\",\"title_en\":\"Clarence de Sola - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clarence-de-sola-residence\\\/\",\"coordinates\":[{\"latitude\":45.5012107,\"longitude\":-73.5847255}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad25528220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad2f605401.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad3a0a79d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad5420992c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad7e6df550.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad7fc16737.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad814c727f.webp\"],\"address\":\"1374 des Pins Ouest, Montreal\",\"address_en\":\"1374 des Pins Ouest, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.<\\\/p>    <p>Drawing on the rich de Sola heritage \\u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.<\\\/p>    <p>As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.<\\\/p>    <p>A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  <\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.<\\\/p>    <p>Drawing on the rich de Sola heritage \\u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.<\\\/p>    <p>As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.<\\\/p>    <p>A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  <\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1920-12-31\",\"group_title\":\"Clarence de Sola - Residence\",\"display_title\":\"Clarence de Sola - Residence (1913-1920)\",\"name\":\"Clarence de Sola - Residence\"},{\"id\":3369,\"type\":\"exhibit\",\"post_title\":\"Clarence de Sola &#8211; Residence\",\"title\":\"Clarence de Sola - Residence\",\"title_en\":\"Clarence de Sola - Residence\",\"title_fr\":\"Clarence de Sola - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clarence-de-sola-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.503464,\"longitude\":-73.57399221}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad25528220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad2f605401.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad3a0a79d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad5420992c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad7e6df550.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad7fc16737.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edad814c727f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817dabb5393.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817de61030a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817e14ba8e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817e6bb678f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817ee7b5683.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817f166b2e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155817f42ed4ec.webp\"],\"address\":\"2001 avenue McGill College, Montreal\",\"address_en\":\"2001 avenue McGill College, Montreal\",\"address_fr\":\"2001 McGill College, Montreal\",\"description\":\"<p>Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.<\\\/p>    <p>Drawing on the rich de Sola heritage \\u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.<\\\/p>    <p>As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.<\\\/p>    <p>A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  <\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Clarence de Sola (1858-1920), business tycoon, eminent Zionist, and de facto leader of the Canadian Jewish community, was born in Montreal in 1858. He was the third son of the famous British-Canadian rabbi, Abraham de Sola, leader of Montreal\\u2019s oldest synagogue, the Shearith Israel, and Esther Joseph, daughter of Henry Joseph, the patriarch of one of Canada\\u2019s most successful Jewish families. Clarence was raised in a privileged environment in the Golden Square Mile, playing lacrosse and football at the High School of Montreal, and hobnobbing with the children of the city\\u2019s Protestant and Jewish establishments. De Sola was known in high school as Historicus, for his love of history. As a young man, de Sola went into the produce business with his brothers. He soon began to climb the ladder of success, doing business with British shipbuilding interests and Belgian steel manufacturers, among many others. Close ties with the Liberal government of Wilfred Laurier helped de Sola\\u2019s economic interests, and his business connections with Belgium led to that country appointing him its Consul General in Montreal in 1905.<\\\/p>    <p>Drawing on the rich de Sola heritage \\u2013 and that of all Spanish and Portuguese Jews, at an early age, de Sola became actively involved in Montreal Jewish communal life, helping establish a local chapter of the Anglo-Jewish Association to help refugees fleeing pogroms in Russia. Shortly after the first Zionist International Congress in 1897, de Sola was appointed president of the Federation of Zionist Societies of Canada, a position he held until 1919. The chief promoter of the Zionist cause in Canada, de Sola was in touch with other Zionist leaders from around the world, including Theodore Herzl, whom he visited shortly before the latter\\u2019s death in 1904. De Sola helped inspire the creation of the Jewish National Fund, which donated funds to buy Jewish land in Palestine. He himself raised the first $10,000 in Canada between 1909 and 1912.<\\\/p>    <p>As the leader of Canadian Zionism, De Sola was also the de facto head of Canadian Jewry since no other national Jewish organizations existed at the time. While struggling to maintain his group\\u2019s independence from its American counterparts, he took pride in the fact that donations were higher per capita in Canada than in America, and that his organization incorporated all elements of the community, unlike in the United States. He kept tight control of his organization, and after World War I opposed the creation of the Canadian Jewish Congress, whose redundancy and democracy, he felt, would only fragment communal unity and dilute the Zionist cause.<\\\/p>    <p>A resident of Montreal for his whole life, de Sola was involved in several local organizations, including the Engineers\\u2019 Club and the Montreal Board of Trade. De Sola died while visiting Boston in 1920.  <\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1872-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Clarence de Sola - Residence\",\"display_title\":\"Clarence de Sola - Residence (1872-1912)\",\"name\":\"Clarence de Sola - Residence\"},{\"id\":3528,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Freedman Company (Lyon Cohen)\",\"title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Freedman Company (Lyon Cohen)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen\\\/\",\"coordinates\":[{\"latitude\":45.5009853,\"longitude\":-73.55776221}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cc01397ab7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cc0546173e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7b62c6600.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15046398f7cbeb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150462ad2c8a15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150463a4f7052a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150463a0ccdc86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e0dde6d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\"],\"address\":\"426 Ste-H\\u00e9l\\u00e8ne, Montreal\",\"address_en\":\"426 Ste-H\\u00e9l\\u00e8ne, Montreal\",\"address_fr\":\"426 Ste-H\\u00e9l\\u00e8ne, Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen) (1912)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\"},{\"id\":3530,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Freedman Company (Lyon Cohen)\",\"title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Freedman Company (Lyon Cohen)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen-2\\\/\",\"coordinates\":[{\"latitude\":45.50599491,\"longitude\":-73.5690721}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cc01397ab7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040fb8428c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040fbacc69ba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15047690528a4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150646d6593ce7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5504a80176.webp\"],\"address\":\"423 Mayor, Montreal\",\"address_en\":\"423 Mayor, Montreal\",\"address_fr\":\"423 Mayor, Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen) (1916-1917)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Freedman Company (Lyon Cohen)\"},{\"id\":3531,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Friedman and Bros.\",\"title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Friedman & Bros.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-friedman-and-bros\\\/\",\"coordinates\":[{\"latitude\":45.5001162,\"longitude\":-73.5600927}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040fef20b0ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e77f5b5f36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040ff21ed840.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150476afda7388.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a550977210c.webp\"],\"address\":\"670 Notre Dame O., Montreal\",\"address_en\":\"670 Notre Dame O., Montreal\",\"address_fr\":\"670 Notre-Dame O., Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros. (1912)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\"},{\"id\":3532,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Friedman and Bros.\",\"title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Friedman & Bros.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-friedman-and-bros-2\\\/\",\"coordinates\":[{\"latitude\":45.4998573,\"longitude\":-73.5735456}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040ffb4700fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15040ffd087f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150476d987a40c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150479377d8d48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15047855f5c865.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a550d4a841d.webp\"],\"address\":\"1117 Ste. Catherine O., Montreal\",\"address_en\":\"1117 Ste. Catherine O., Montreal\",\"address_fr\":\"1117 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros. (1917)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Friedman and Bros.\"},{\"id\":3533,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Levinson, S. Son and Co. Ltd.\",\"title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-levinson-s-son-and-co-ltd\\\/\",\"coordinates\":[{\"latitude\":45.5002383,\"longitude\":-73.5603695}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e77f5b5f36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504100a552910.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504100f2e61eb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15047701ea4c5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55111857f5.webp\"],\"address\":\"651 Notre Dame O., Montreal\",\"address_en\":\"651 Notre Dame O., Montreal\",\"address_fr\":\"651 Notre-Dame O., Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd. (1912)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\"},{\"id\":3549,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Levinson, S. Son and Co. Ltd.\",\"title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-levinson-s-son-and-co-ltd-2\\\/\",\"coordinates\":[{\"latitude\":45.5002383,\"longitude\":-73.56036951}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e77f5b5f36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150460df6e3596.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150460e24c0562.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15047718c619ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55182120a0.webp\"],\"address\":\"651 Notre Dame O., Montreal\",\"address_en\":\"651 Notre Dame O., Montreal\",\"address_fr\":\"651 Notre-Dame O., Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd. (1917)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Levinson, S. Son and Co. Ltd.\"},{\"id\":3534,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Vineberg Building\",\"title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Vineberg Building\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-vineberg-building\\\/\",\"coordinates\":[{\"latitude\":45.5170076,\"longitude\":-73.57954811}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e77f5b5f36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150410214e4d81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150410233029ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150477421390cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a551af39126.webp\"],\"address\":\"4040 St. Laurent, Montreal\",\"address_en\":\"4040 St. Laurent, Montreal\",\"address_fr\":\"4040 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building (1912)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\"},{\"id\":3550,\"type\":\"exhibit\",\"post_title\":\"Clothing Manufacturers&#8217; Association of Montreal &#8211; Vineberg Building\",\"title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"title_en\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"title_fr\":\"Clothing Manufacturers\\u2019 Association of Montreal - Vineberg Building\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-vineberg-building-2\\\/\",\"coordinates\":[{\"latitude\":45.5170076,\"longitude\":-73.5795481}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e77f5b5f36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e781beae02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7839b555b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e79d9c2532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503e7a0a6745b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150460ec37273a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150460ede2e6e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150477545c4a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54e303565f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54deacc372.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54dc9be3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a551f24a31a.webp\"],\"address\":\"4040 St. Laurent, Montreal\",\"address_en\":\"4040 St. Laurent, Montreal\",\"address_fr\":\"4040 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>The Clothing Manufacturers\\u2019 Association of Montreal (CMAM) was a coalition of garment industry owners, incorporated in 1908, who united in their opposition to rapid unionization. The needle trade was one of the largest and most lucrative industries in Montreal, and during the decades preceding World War I, a number of Jewish merchants entered the predominantly non-Jewish ownership ranks, becoming the main captains of this industry. Within this group of newly powerful Jewish manufacturers, a particularly influential member of the Montreal Jewish community, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\"> Lyon Cohen<\\\/a>, was president of CMAM. Cohen had bought Montreal\\u2019s Freedman Company in 1906 from Samuel Freedman and expanded its record of success, making it one of the most prosperous firms in the men\\u2019s ready-to-wear market. Despite his prominent leadership role in Montreal\\u2019s Jewish community, Cohen \\u2013 like his fellow industrialists David Friedman, Solomon Levinson, and Harris Vineberg \\u2013 found himself across the picket lines in 1912 and 1917 from the very members of the community that his charitable work ostensibly aimed to help.<\\\/p>    <p>In 1912, a mass strike in the Montreal men\\u2019s clothing industry brought a marginal victory for the Amalgamated Clothing Workers Union when they negotiated improvements in workplace conditions and pay. However, the manufacturers were able to maintain an \\u201copen shop\\u201d that did not require employers to hire unionized workers. In December 1916, Lyon Cohen unknowingly provided the catalyst for the 1917 strike that was theretofore unparalleled in length and violence. Cohen fired a union delegate from his factory under the pretence that the employee\\u2019s union activity had dramatically reduced the entire factory\\u2019s production capacity. On January 12, 1917, some 300 Freedman employees went on strike after Cohen refused the Amalgamated\\u2019s demands to reinstate the fired employee. With no workers, Cohen struck a deal with another company to surreptitiously produce his firm\\u2019s wares; the prospective \\u201cinterim\\u201d cutters walked out in solidarity with Freedman employees. Thereafter, more than 3,000 strikers from all 13 CMAM-affiliated companies walked out, and approximately 1,500 employees from 56 other companies joined in. The strike lasted months, completely freezing the menswear industry until May.<\\\/p>    <p>Perhaps the most interesting facet of these events was that Jews constituted a significant membership of each class: manufacturers, union organizers, and workers. Industry owners used any means at their disposal to stymie the effects of unions \\u2013 that is, improvements in wages and work conditions \\u2013 on their factories. There was a clear disconnect between the very public charity work done by these industrialists and their treatment of those same Jewish workers in the \\u201cprivacy\\u201d of their factories. The strikes against firms belonging to CMAM are a prominent example of the rancour between Jewish <i>uptowner<\\\/i> industrialists and <i>downtowner<\\\/i> immigrant workers at the time.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\",\"display_title\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building (1917)\",\"name\":\"Clothing Manufacturers' Association of Montreal - Vineberg Building\"},{\"id\":3634,\"type\":\"exhibit\",\"post_title\":\"David Lewis &#8211; Residence\",\"title\":\"David Lewis - Residence \",\"title_en\":\"David Lewis - Residence \",\"title_fr\":\"David Lewis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/david-lewis-residence\\\/\",\"coordinates\":[{\"latitude\":45.52415,\"longitude\":-73.5937143}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b20d30c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b60e4603.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b9190799.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4bd209030.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2fa5e6e5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2ff923e88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2f5a1094b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2ecf8e8e7.webp\"],\"address\":\"5170 St-Dominique, Montreal\",\"address_en\":\"5170 St-Dominique, Montreal\",\"address_fr\":\"5170 St-Dominique, Montreal\",\"description\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_en\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1924-01-01\",\"group_title\":\"David Lewis - Residence\",\"display_title\":\"David Lewis - Residence (1921-1924)\",\"name\":\"David Lewis - Residence\"},{\"id\":3636,\"type\":\"exhibit\",\"post_title\":\"David Lewis &#8211; Residence\",\"title\":\"David Lewis - Residence \",\"title_en\":\"David Lewis - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/david-lewis-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5202064,\"longitude\":-73.5836629}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b20d30c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b60e4603.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b9190799.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4bd209030.webp\"],\"address\":\"4370 Coloniale, Montreal \",\"address_en\":\"4370 Coloniale, Montreal \",\"address_fr\":\"\",\"description\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_en\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"David Lewis - Residence\",\"display_title\":\"David Lewis - Residence (1925-1927)\",\"name\":\"David Lewis - Residence\"},{\"id\":3637,\"type\":\"exhibit\",\"post_title\":\"David Lewis &#8211; Residence\",\"title\":\"David Lewis - Residence \",\"title_en\":\"David Lewis - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/david-lewis-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5191612,\"longitude\":-73.5859444}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b20d30c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b60e4603.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b9190799.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4bd209030.webp\"],\"address\":\"4441 Clark, Montreal \",\"address_en\":\"4441 Clark, Montreal \",\"address_fr\":\"\",\"description\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_en\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"David Lewis - Residence\",\"display_title\":\"David Lewis - Residence (1928-1935)\",\"name\":\"David Lewis - Residence\"},{\"id\":3638,\"type\":\"exhibit\",\"post_title\":\"David Lewis &#8211; Residence\",\"title\":\"David Lewis - Residence \",\"title_en\":\"David Lewis - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/david-lewis-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5189817,\"longitude\":-73.5898037}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b20d30c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b60e4603.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4b9190799.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1539b4bd209030.webp\"],\"address\":\"4607 de l'Esplanade, Montreal\",\"address_en\":\"4607 de l'Esplanade, Montreal\",\"address_fr\":\"\",\"description\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_en\":\"<p> Key architect of Canada\\u2019s social democratic Co-operative Commonwealth Federation (CCF) and its successor, the New Democratic Party (NDP), David Lewis (1907\\u20131981) left an indelible mark on Canadian politics. <\\\/p>    <p>Lewis\\u2019 political involvement can be traced to his father, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\\\">Moishe Lewis<\\\/a> , who led the local Bund (Jewish socialist party) in the shtetl of Svisloch (in present-day Belarus). After immigrating to Montreal in 1921, Lewis worked in his uncle\\u2019s clothing factory, teaching himself English during school and work breaks.<p \\\/>    <p>At McGill University, Lewis was sought after as a skilled debater and writer and was one of the first Jewish students awarded the Rhodes Scholarship. Completing his postsecondary studies at Oxford University, he became inspired by Britain\\u2019s Labour Party, returning home to implement a Canadian version of social democracy. Lewis\\u2019 bold visions were evident at a scholarship assessment interview with Sir Edward Beatty, the president of the Canadian Pacific Railway (CPR). When asked what his first action would be if elected Prime Minister, Lewis promptly replied, \\u201cI\\u2019d nationalize the CPR.\\u201d <p \\\/>    <p>In 1935, Lewis turned down an offer to work in the British Parliament, instead obtaining a law degree in Ottawa where he became national secretary of the Co-operative Commonwealth Federation (CCF) (1936\\u20131950). His political career attracted attention in 1943 when he lost to his communist competitor, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\"> Fred Rose <\\\/a> of the Labour Progressive Party, for Montreal\\u2019s Cartier riding. <\\\/p>    <p>Lewis\\u2019 work in furthering Canada\\u2019s social democratic cause led to correspondence with political leaders and union heads involved in Montreal\\u2019s labour struggles. A fierce critic of communism, Lewis relied on his brief experience as a labour lawyer to encourage union members to transfer their support to social democracy. His <i>Make This Your Canada: A Review of C.C.F. History and Policy <\\\/i> (1943) was a surprisingly popular history of his party\\u2019s policy statements advocating for state control of the economy.<p \\\/>    <p> Considered more \\u201ccontroversial\\u201d than his predecessor, Tommy Douglas, Lewis finally won a seat in Parliament in 1962\\u20131963 and again in 1965\\u20131974 in Toronto's York South, despite difficulty in convincing the well-off Jews of the district that an atheist who was not a Zionist and had socialist inclinations would represent them well in Parliament. His commitment to the CCF\\u2019s socialist mandate facilitated the emergence of its successor, the New Democratic Party (NDP) in 1961, with Lewis at its head a decade later. The only Jew to lead a national party in Canada, Lewis campaigned against \\u201ccorporate welfare bums\\u201d and paved the way for parliamentary acceptance of acts including affordable housing. After losing the 1974 election, David Lewis became a travel correspondent and professor in Ottawa, where he died in 1981.<\\\/p>    <p> Compiled by Marian Pinsky <p \\\/>  \",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"David Lewis - Residence\",\"display_title\":\"David Lewis - Residence (1935)\",\"name\":\"David Lewis - Residence\"},{\"id\":4021,\"type\":\"exhibit\",\"post_title\":\"D\\u00e9partement Francophone du YM-YWHA\",\"title\":\"D\\u00e9partement Francophone du YM-YWHA\",\"title_en\":\"D\\u00e9partement Francophone du YM-YWHA\",\"title_fr\":\"D\\u00e9partement Francophone du YM-YWHA\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/departement-francophone-du-ym-ywha\\\/\",\"coordinates\":[{\"latitude\":45.488223,\"longitude\":-73.634105}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd0de78c48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd0f869013.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd117a8354.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd13d8c30d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd16426e99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd19ab550f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd1bdebaea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd1da560ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd1f939c15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd218e80fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd24063655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd25f302b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd27b6aa62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd29640a04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2af377b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2cadf373.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2e9e36f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd30555118.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd31fae72f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd34608839.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd37337d97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd390e8d1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd3b440034.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb41e7246c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb43d33ca0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb45f69c89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb48562d89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6291e058.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb65fdaaad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb68618f61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6a162608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6bcb6669.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6e61c572.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb706cfefe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb72985767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb746577d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb768a28f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb788d1551.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7a4c841d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7c1883ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7e2817dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb8091f1a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb837a243f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb85ed787d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb87f7fc3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb8a0f1be7.webp\"],\"address\":\"5400 Westbury, Montreal\",\"address_en\":\"5400 Westbury, Montreal\",\"address_fr\":\"5400 Westbury, Montr\\u00e9al\",\"description\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1968-01-01\",\"end\":\"1973-01-01\",\"group_title\":\"D\\u00e9partement Francophone du YM-YWHA\",\"display_title\":\"D\\u00e9partement Francophone du YM-YWHA (1968-1973)\",\"name\":\"D\\u00e9partement Francophone du YM-YWHA\"},{\"id\":4026,\"type\":\"exhibit\",\"post_title\":\"D\\u00e9partement Francophone du YM-YWHA &#8211; Neighbourhood House\",\"title\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood House\",\"title_en\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood House\",\"title_fr\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood 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Darlington, Montreal\",\"address_en\":\"6675 Darlington, Montreal\",\"address_fr\":\"6675 Darlington, Montr\\u00e9al\",\"description\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1968-01-01\",\"end\":\"1980-01-01\",\"group_title\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood House\",\"display_title\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood House (1968-1980)\",\"name\":\"D\\u00e9partement Francophone du YM-YWHA - Neighbourhood House\"},{\"id\":4027,\"type\":\"exhibit\",\"post_title\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\",\"title\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\",\"title_en\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\",\"title_fr\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/departement-francophone-du-ym-ywha-centre-communautaire-juif\\\/\",\"coordinates\":[{\"latitude\":45.488223,\"longitude\":-73.6341051}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd0de78c48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd0f869013.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd117a8354.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd19ab550f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd25f302b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd29640a04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2af377b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2cadf373.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd2e9e36f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd30555118.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd37337d97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd390e8d1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bbd3b440034.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21a207c4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21a751b69a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21ac5d95b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21afbae61b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21b496e524.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21b76eb340.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21b97a8533.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21be44999e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21c0fbabae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c21c561ffe4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb41e7246c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb43d33ca0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb45f69c89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb48562d89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6291e058.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb65fdaaad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb68618f61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6a162608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6bcb6669.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb6e61c572.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb706cfefe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb72985767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb746577d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb768a28f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb788d1551.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7a4c841d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7c1883ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb7e2817dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb8091f1a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb837a243f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb85ed787d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb87f7fc3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfb8a0f1be7.webp\"],\"address\":\"5400 Westbury, Montreal\",\"address_en\":\"5400 Westbury, Montreal\",\"address_fr\":\"5400 Westbury, Montr\\u00e9al\",\"description\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A cultural, social and recreational institution, the D\\u00e9partement francophone du YM-YWHA was an example of newly immigrated Sephardic Jews\\u2019 attempts in the 1960s and 1970s to integrate into Montreal\\u2019s Jewish community on their own terms while affirming their unique cultural identity. Created with the help of a variety of other local Jewish organizations, it grew into the Centre communautaire juif and today\\u2019s Services Communautaires de la Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec.<\\\/p>    <p>The aftermath of World War ll, coupled with the creation of the State of Israel and the independence of many North African nations, led to a wave of Sephardic Jewish immigration starting in 1957. Drawn to bilingual Montreal, French-speaking Sephardic Jews were confronted with the challenge of wanting to assert their cultural and linguistic identity within the predominantly Anglophone and Ashkenazi (Eastern European) Jewish community. <\\\/p>    <p>Sephardic groups sought to provide their own community programs, as most Jewish services worked in English - even the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS)<\\\/a> only integrated bilingual services in 1975, nearly twenty years after Sephardic Jews had begun to settle in Montreal. JIAS\\u2019s restricted budget led to their recommendation in 1958 that Sephardic Jews turn to the YM-YWHA, which had more diversified services to support their burgeoning community. Offering social, recreational and religious services in conjunction with JIAS\\u2019s financial and employment aid, the \\u201cY\\u201d hosted both the Association juive nord-africaine and the newly created Groupement juif nord-africain in their endeavour to address issues of integration.<\\\/p>    <p>A meeting in 1959 between the Groupement juif nord-africain, Neighbourhood House president Sheila Finestone, Canadian Jewish Congress executive director Saul Hayes, and Joseph Kage of JIAS led to the eventual creation of French services at the \\u201cY\\u201d. The <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/neighbourhood-house-3\\\/\\\">Neighbourhood House<\\\/a> Services on Darlington Avenue, which were affiliated with the \\u201cY\\u201d, would gradually become the focal point for the Francophone Jewish community.<\\\/p>     <p>At the same time, the increasingly organized Sephardic community was pursuing its own homegrown initiatives. The D\\u00e9partement francophone du \\u2018Y\\u2019 was created in 1968 as an initiative of l\\u2019Association s\\u00e9pharade francophone (predecessor of the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec [CSUQ]). It came at a critical juncture for the community, which saw over 5,000 Sephardic immigrants arrive in Montreal between 1967 and 1969. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/cabri\\\/\\\">James Dahan<\\\/a>, an early director of the D\\u00e9partement francophone du \\u2018Y\\u2019, was aware of the social challenges facing Sephardic youth, many of whose parents were struggling to set up new lives in Montreal.<\\\/p>    <p>The D\\u00e9partement francophone du \\u2018Y\\u2019 was based out of the Snowdon YM-YWHA, but was hosting many of its activities at the Neighbourhood House by the mid 1970s. It ran a variety of social, recreational and cultural activities for young North African Jews, including the Chorale Kinor and scouting troops based on the traditions of the \\u00c9claireurs Isra\\u00e9lites of Morocco. In 1971, it hosted its first trip to Israel for Sephardic youth. <\\\/p>    <p>That same year, the D\\u00e9partement francophone du \\u2018Y\\u2019 was renamed the Centre communautaire juif (CCJ). In 1979, Neighbourhood House moved its activities (including those of the CCJ)  back to the Snowdon YM-YWHA. Working in conjunction with the athletic facilities at the \\u201cY\\u201d, the CCJ was actively involved with Sephardic sports teams, competing in the Maccabi Youth Games (summer sporting competitions held in North America), and organizing the Sheleg Ski School, which was unique for operating on Sundays as opposed to Shabbat (Saturdays). It also facilitated a regular <i>Oneg Shabbat<\\\/i> (informal Friday night Sabbath get-together), attracting many Sephardic youth. The CCJ changed its name in 2003 to become the Services Communautaires de la CSUQ and continues to provide social, recreational and cultural services for the Sephardic community.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1980-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\",\"display_title\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif (1980-2015)\",\"name\":\"D\\u00e9partement Francophone du YM-YWHA \\u2013 Centre communautaire juif\"},{\"id\":4023,\"type\":\"exhibit\",\"post_title\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike &#8211; H\\u00f4pital Notre-Dame\",\"title\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\\u00f4pital Notre-Dame\",\"title_en\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\\u00f4pital Notre-Dame\",\"title_fr\":\"Le Dr Sam Rabinovitch et la gr\\u00e8ve \\u00e0 l\\u2019H\\u00f4pital Notre-Dame - H\\u00f4pital Notre-Dame\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\\\/\",\"coordinates\":[{\"latitude\":45.5261102,\"longitude\":-73.5639003}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbc923f29a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbca73503c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbcb8c1ebe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbc923f29a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbca73503c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbcb8c1ebe.webp\"],\"address\":\"1560 Sherbrooke E., Montreal\",\"address_en\":\"1560 Sherbrooke E., Montreal\",\"address_fr\":\"1560 Sherbrooke E., Montr\\u00e9al\",\"description\":\"<p>In October 1934, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> opened its doors in Montreal, a bittersweet ending to a difficult year for Jews in the medical profession. Only months earlier, between June 14th and 18th, the interns at the Notre-Dame Hospital commenced Canada\\u2019s first-ever medical strike, demanding that the appointment of Dr. Samuel Rabinovitch as a senior intern be rescinded. Rabinovitch, who came from a family of Jewish doctors, had graduated at the top of his class from Universit\\u00e9 de Montr\\u00e9al; the striking interns demanded that a French-Canadian fill the post. During the four-day strike, the hospital operated significantly under capacity as the doctors worked overtime to treat patients. The strike spread to four other hospitals, bringing the total to an estimated seventy-five picketing interns. With the threat of some two hundred nurses going on strike as well, Rabinovitch resigned on June 18. <\\\/p>    <p>In his resignation letter to its board of directors, Rabinovitch praised the hospital\\u2019s \\u201cvery fine stand\\u201d on the matter, and \\u201cbemoan[ed] the fact that so many French Canadian Physicians, namely graduates, should have ignored the first duty of their oath.\\u201d Despite the pressure to retain his position, especially from many members of the Montreal Jewish community, Rabinovitch hoped they would remember, \\u201cCare of the sick has always been of first importance with the Jewish people.\\u201d Rabinovitch accepted an internship in St. Louis, Missouri, returning to Montreal in 1940, where he practiced into his nineties. He died at age 101 in 2010.<\\\/p>    <p>The fallout from the strike not only affected the hospital, which stopped hiring Jews, but also its partner university. Universit\\u00e9 de Montr\\u00e9al\\u2019s attitudes toward Jewish enrolment also \\u201cadapted\\u201d to the changing atmosphere of 1930s Quebec. McGill University\\u2019s informal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mcgill-university-quota\\\/\\\">Jewish quota<\\\/a> was setting an example, and antisemitism was generally at its most pervasive in this decade. These pressures, in the aftermath of the Notre-Dame strike, led to the Universit\\u00e9 de Montr\\u00e9al\\u2019s administration changing its formal policy to increase the restrictions on Jewish enrolment. Institutionalized antisemitism only dissipated after World War II.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>In October 1934, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> opened its doors in Montreal, a bittersweet ending to a difficult year for Jews in the medical profession. Only months earlier, between June 14th and 18th, the interns at the Notre-Dame Hospital commenced Canada\\u2019s first-ever medical strike, demanding that the appointment of Dr. Samuel Rabinovitch as a senior intern be rescinded. Rabinovitch, who came from a family of Jewish doctors, had graduated at the top of his class from Universit\\u00e9 de Montr\\u00e9al; the striking interns demanded that a French-Canadian fill the post. During the four-day strike, the hospital operated significantly under capacity as the doctors worked overtime to treat patients. The strike spread to four other hospitals, bringing the total to an estimated seventy-five picketing interns. With the threat of some two hundred nurses going on strike as well, Rabinovitch resigned on June 18. <\\\/p>    <p>In his resignation letter to its board of directors, Rabinovitch praised the hospital\\u2019s \\u201cvery fine stand\\u201d on the matter, and \\u201cbemoan[ed] the fact that so many French Canadian Physicians, namely graduates, should have ignored the first duty of their oath.\\u201d Despite the pressure to retain his position, especially from many members of the Montreal Jewish community, Rabinovitch hoped they would remember, \\u201cCare of the sick has always been of first importance with the Jewish people.\\u201d Rabinovitch accepted an internship in St. Louis, Missouri, returning to Montreal in 1940, where he practiced into his nineties. He died at age 101 in 2010.<\\\/p>    <p>The fallout from the strike not only affected the hospital, which stopped hiring Jews, but also its partner university. Universit\\u00e9 de Montr\\u00e9al\\u2019s attitudes toward Jewish enrolment also \\u201cadapted\\u201d to the changing atmosphere of 1930s Quebec. McGill University\\u2019s informal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mcgill-university-quota\\\/\\\">Jewish quota<\\\/a> was setting an example, and antisemitism was generally at its most pervasive in this decade. These pressures, in the aftermath of the Notre-Dame strike, led to the Universit\\u00e9 de Montr\\u00e9al\\u2019s administration changing its formal policy to increase the restrictions on Jewish enrolment. Institutionalized antisemitism only dissipated after World War II.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1934-12-31\",\"group_title\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\\u00f4pital Notre-Dame\",\"display_title\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\\u00f4pital Notre-Dame (1934)\",\"name\":\"Dr. Sam Rabinovitch and The Notre-Dame Hospital Strike - H\\u00f4pital Notre-Dame\"},{\"id\":3320,\"type\":\"exhibit\",\"post_title\":\"\\u00c9cole Ma\\u00efmonide\",\"title\":\"\\u00c9cole Ma\\u00efmonide \",\"title_en\":\"\\u00c9cole Ma\\u00efmonide \",\"title_fr\":\"L'\\u00e9cole Ma\\u00efmonide\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ecole-maimonide\\\/\",\"coordinates\":[{\"latitude\":45.482499,\"longitude\":-73.62960611}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf2a469d322.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf1dd4b25a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf1e8f0e58.webp\"],\"address\":\"5010 Coolbrook, Montreal\",\"address_en\":\"5010 Coolbrook, Montreal\",\"address_fr\":\"5010 Coolbrook, Montr\\u00e9al\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky.<\\\/p>    \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky.<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"\\u00c9cole Ma\\u00efmonide\",\"display_title\":\"\\u00c9cole Ma\\u00efmonide (1969-1972)\",\"name\":\"\\u00c9cole Ma\\u00efmonide\"},{\"id\":3346,\"type\":\"exhibit\",\"post_title\":\"Ecole Ma\\u00efmonide\",\"title\":\"Ecole Ma\\u00efmonide\",\"title_en\":\"Ecole Ma\\u00efmonide\",\"title_fr\":\"L'\\u00e9cole Ma\\u00efmonide\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ecole-maimonide-2\\\/\",\"coordinates\":[{\"latitude\":45.460107,\"longitude\":-73.658924}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_14ddf2a469d322.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_155ce0f449deef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_155ce0f4cca728.webp\"],\"address\":\"7450 C\\u00f4te-St-Luc, Montreal\",\"address_en\":\"7450 C\\u00f4te-St-Luc, Montreal\",\"address_fr\":\"7450 C\\u00f4te-St-Luc Rd., Montr\\u00e9al\",\"description\":\"In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of Moroccan Jewish parents, became the first Jewish day school in Canada with French-language instruction. Named after the twelfth-century Jewish philosopher and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the predominantly Anglophone Jewish community is representative of the past challenges in Ashkenazic\\u2013Sephardic relations in Montreal.\\r\\n\\r\\nThe creation of Israel and the independence attained by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional school system reserved French schools for Catholics, compelling them to enroll their children in the more religiously open Anglophone Protestant school system. With Protestant schools unwilling to accommodate requests for French-language instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the bind faced by Francophone Jews: the loss of their religion if they attended French Catholic schools, or the loss of their cultural identity under the Anglophone Protestant system.\\r\\n\\r\\nThe autonomous \\u00c9cole Ma\\u00efmonide was subsequently created, with costs shared by the Catholic School Commission of Montreal, Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first class occupied a wing in the Catholic St. Antonin School on Coolbrook Avenue and Queen Mary Road from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road. \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and Campus Jacob Safra in Ville St- Laurent.\\r\\n\\r\\nInnovation and dedication buoyed \\u00c9cole Ma\\u00efmonide during its difficult first years. Its tenuous status was exacerbated by the Quiet Revolution and government insistence on increasing French instruction in English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s emphasis on French as indicating nationalist aspirations. During its first decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone Jews became more accustomed to the changing power structure of Quebec society and the need to integrate Sephardim into the Jewish community.\\r\\n\\r\\nCompiled by Marian Pinsky\",\"description_en\":\"In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of Moroccan Jewish parents, became the first Jewish day school in Canada with French-language instruction. Named after the twelfth-century Jewish philosopher and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the predominantly Anglophone Jewish community is representative of the past challenges in Ashkenazic\\u2013Sephardic relations in Montreal.\\r\\n\\r\\nThe creation of Israel and the independence attained by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional school system reserved French schools for Catholics, compelling them to enroll their children in the more religiously open Anglophone Protestant school system. With Protestant schools unwilling to accommodate requests for French-language instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the bind faced by Francophone Jews: the loss of their religion if they attended French Catholic schools, or the loss of their cultural identity under the Anglophone Protestant system.\\r\\n\\r\\nThe autonomous \\u00c9cole Ma\\u00efmonide was subsequently created, with costs shared by the Catholic School Commission of Montreal, Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first class occupied a wing in the Catholic St. Antonin School on Coolbrook Avenue and Queen Mary Road from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road. \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and Campus Jacob Safra in Ville St- Laurent.\\r\\n\\r\\nInnovation and dedication buoyed \\u00c9cole Ma\\u00efmonide during its difficult first years. Its tenuous status was exacerbated by the Quiet Revolution and government insistence on increasing French instruction in English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s emphasis on French as indicating nationalist aspirations. During its first decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone Jews became more accustomed to the changing power structure of Quebec society and the need to integrate Sephardim into the Jewish community.\\r\\n\\r\\nCompiled by Marian Pinsky\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1995-12-31\",\"group_title\":\"Ecole Ma\\u00efmonide\",\"display_title\":\"Ecole Ma\\u00efmonide (1972-1995)\",\"name\":\"Ecole Ma\\u00efmonide\"},{\"id\":3322,\"type\":\"exhibit\",\"post_title\":\"Ecole Ma\\u00efmonide &#8211; Campus Jacob Safra\",\"title\":\"Ecole Ma\\u00efmonide - Campus Jacob Safra\",\"title_en\":\"Ecole Ma\\u00efmonide - Campus Jacob Safra\",\"title_fr\":\"L'\\u00e9cole Ma\\u00efmonide - Campus Jacob Safra (VSL)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ecole-maimonide-campus-jacob-safra\\\/\",\"coordinates\":[{\"latitude\":45.4987325,\"longitude\":-73.6769259}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf2a69c84bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ce109a3c159.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ce10a2025be.webp\"],\"address\":\"1900 Rue Bourdon, Saint Laurent\",\"address_en\":\"1900 Rue Bourdon, Saint Laurent\",\"address_fr\":\"1900 Rue Bourdon, Montr\\u00e9al\",\"description\":\"<p>(Traduction  \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky<\\\/p>    \",\"description_en\":\"<p>(Traduction  \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1991-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Ecole Ma\\u00efmonide - Campus Jacob Safra\",\"display_title\":\"Ecole Ma\\u00efmonide - Campus Jacob Safra (1991)\",\"name\":\"Ecole Ma\\u00efmonide - Campus Jacob Safra\"},{\"id\":3321,\"type\":\"exhibit\",\"post_title\":\"Ecole Ma\\u00efmonide &#8211; Campus Parkhaven\",\"title\":\"Ecole Ma\\u00efmonide - Campus Parkhaven\",\"title_en\":\"Ecole Ma\\u00efmonide - Campus Parkhaven\",\"title_fr\":\"L'\\u00e9cole Ma\\u00efmonide - Campus Parkhaven (CSL)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ecole-maimonide-campus-parkhaven\\\/\",\"coordinates\":[{\"latitude\":45.4667718,\"longitude\":-73.6611139}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf2a8108df6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ce0fdbab3df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ce0fe39c5c2.webp\"],\"address\":\"5615 Ave. Parkhaven, C\\u00f4te Saint Luc\",\"address_en\":\"5615 Ave. Parkhaven, C\\u00f4te Saint Luc\",\"address_fr\":\"5615 Ave. Parkhaven, Montr\\u00e9al\",\"description\":\"<p>(Traduction  \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky<\\\/p>    \",\"description_en\":\"<p>(Traduction  \\u00e0 venir)<\\\/span><\\\/p><p>In 1969, \\u00c9cole Ma\\u00efmonide, the brainchild of  Moroccan Jewish parents, became the first Jewish day school in Canada  with French-language instruction. Named after the twelfth-century Jewish philosopher  and theologian, Rabbi Moshe ben Maimon or Maimonides, the school\\u2019s curriculum combines  secular and Jewish studies, with an emphasis on maintaining a distinct Sephardic  Jewish identity. \\u00c9cole Ma\\u00efmonide\\u2019s early struggle for acceptance within the  predominantly Anglophone Jewish community is representative of the past challenges  in Ashkenazic\\u2013Sephardic relations in Montreal.<\\\/p>        <p>The creation of Israel and the independence attained  by many North African countries in the 1950s and 1960s led to a mass exodus of Sephardic  Jews, many of whom arrived in Montreal in search of the \\u201cAmerican Dream\\u201d . . . in  French! Sephardic parents were therefore dismayed to learn that Quebec\\u2019s confessional  school system reserved French schools for Catholics, compelling them to enroll  their children in the more religiously open Anglophone Protestant school system.  With Protestant schools unwilling to accommodate requests for French-language  instruction, parents appealed to the Association S\\u00e9pharade Francophone (ASF) to  set up an independent school. Dr. Jean-Claude Lasry, chair of the ASF and  president of la Commission sur l\\u2019\\u00e9ducation des Juifs francophones, met with Yves  Martin of la Commission des \\u00e9coles catholiques de Montreal in 1968 to discuss the  bind faced by Francophone Jews: the loss of their religion if they attended French  Catholic schools, or the loss of their cultural identity under the Anglophone Protestant  system. <\\\/p>        <p>The autonomous \\u00c9cole Ma\\u00efmonide was subsequently  created, with costs shared by the Catholic School Commission of Montreal,  Allied Jewish Community Services, and the United Jewish Relief Agencies of Canada. Its first  class occupied a wing in the Catholic St.  Antonin School on Coolbrook Avenue  and Queen Mary Road  from 1969 to 1972 under director Judah Castiel before moving to 7450 C\\u00f4te-St-Luc Road.  \\u00c9cole Ma\\u00efmonide now has two campuses: Campus Parkhaven in C\\u00f4te-St-Luc, and  Campus Jacob Safra in Ville St- Laurent. <\\\/p>        <p>Innovation and dedication buoyed \\u00c9cole Ma\\u00efmonide  during its difficult first years. Its tenuous status was exacerbated by the  Quiet Revolution and government insistence on increasing French instruction in  English Jewish day schools - much to the latter\\u2019s resentment. Jewish schools  directed their frustration against \\u00c9cole Ma\\u00efmonide, and accused the school\\u2019s  emphasis on French as indicating nationalist aspirations. During its first  decade, \\u00c9cole Ma\\u00efmonide was excluded from the Association of Jewish Day Schools  under the claim of \\u201cnot being fully Jewish.\\u201d Relations improved once Anglophone  Jews became more accustomed to the changing power structure of Quebec society and the  need to integrate Sephardim into the Jewish community. <\\\/p><p>Compiled by Marian Pinsky<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1974-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Ecole Ma\\u00efmonide - Campus Parkhaven\",\"display_title\":\"Ecole Ma\\u00efmonide - Campus Parkhaven (1974)\",\"name\":\"Ecole Ma\\u00efmonide - Campus Parkhaven\"},{\"id\":3691,\"type\":\"exhibit\",\"post_title\":\"Emile Berliner &#8211; Berliner Gram-O-Phone Company of Canada\",\"title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_en\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_fr\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/emile-berliner-berliner-gram-o-phone-company-of-canada\\\/\",\"coordinates\":[{\"latitude\":45.501384,\"longitude\":-73.571585}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d49cfe7265.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4b9669828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4bd9ecb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4c25bc394.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4f0b05a90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d501173166.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5052974d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d508043ac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d509eea6c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50bc163f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50d80820c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d589a7a66a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f227784c3d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2316cb957.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f236086ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2421cc873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f245939014.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f249064030.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f24dd77a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155803df9051ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804d7257d36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804da453dda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804dcdb1550.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804df3eab81.webp\"],\"address\":\"905 Ste-Catherine O., Montreal\",\"address_en\":\"905 Ste-Catherine O., Montreal\",\"address_fr\":\"905 Ste. Catherine O., Montreal\",\"description\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_en\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_fr\":\"\",\"start\":\"1900-01-01\",\"end\":\"1922-01-01\",\"group_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"display_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1900-1922)\",\"name\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\"},{\"id\":3692,\"type\":\"exhibit\",\"post_title\":\"Emile Berliner &#8211; Berliner Gram-O-Phone Company of Canada\",\"title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_en\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_fr\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada - Laboratoire\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/emile-berliner-berliner-gram-o-phone-company-of-canada-2\\\/\",\"coordinates\":[{\"latitude\":45.4995324,\"longitude\":-73.5721956}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d49cfe7265.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4b9669828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4bd9ecb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4c25bc394.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4f0b05a90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d501173166.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5052974d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d508043ac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d509eea6c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50bc163f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50d80820c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5e4124125.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f227784c3d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2316cb957.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f236086ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2421cc873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f245939014.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f249064030.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f24dd77a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155803df9051ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804ee578b0e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f094db32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f238ea91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804f3f2a012.webp\"],\"address\":\"1210 Peel, Montreal\",\"address_en\":\"1210 Peel, Montreal\",\"address_fr\":\"1210 Peel, Montreal\",\"description\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_en\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_fr\":\"\",\"start\":\"1904-01-01\",\"end\":\"1905-01-01\",\"group_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"display_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1904-1905)\",\"name\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\"},{\"id\":3693,\"type\":\"exhibit\",\"post_title\":\"Emile Berliner &#8211; Berliner Gram-O-Phone Company of Canada\",\"title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_en\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"title_fr\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada - Industrie\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/emile-berliner-berliner-gram-o-phone-company-of-canada-3\\\/\",\"coordinates\":[{\"latitude\":45.4777278,\"longitude\":-73.5926691}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d49cfe7265.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4b9669828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4bd9ecb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4c25bc394.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4f0b05a90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d501173166.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5052974d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d508043ac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d509eea6c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50bc163f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50d80820c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5d172fe43.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f227784c3d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2316cb957.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f236086ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f2421cc873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f245939014.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f249064030.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557f24dd77a40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155803df9051ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804e38352ba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804e65d3b58.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804e8526327.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155804eaab8d0b.webp\"],\"address\":\"1050 Lacasse, Montreal\",\"address_en\":\"1050 Lacasse, Montreal\",\"address_fr\":\"1050 Lacasse, Montreal\",\"description\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_en\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1923-01-01\",\"group_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\",\"display_title\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada (1907-1923)\",\"name\":\"Emile Berliner - Berliner Gram-O-Phone Company of Canada\"},{\"id\":3639,\"type\":\"exhibit\",\"post_title\":\"Emile Berliner &#8211; Residence\",\"title\":\"Emile Berliner - Residence\",\"title_en\":\"Emile Berliner - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/emile-berliner-residence\\\/\",\"coordinates\":[{\"latitude\":45.4801476,\"longitude\":-73.6038244}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d49cfe7265.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4b9669828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4bd9ecb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4c25bc394.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d4f0b05a90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d501173166.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d5052974d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d506555910.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d508043ac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d509eea6c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50bc163f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1545d50d80820c.webp\"],\"address\":\"437 Grosvenor, Westmount\",\"address_en\":\"437 Grosvenor, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_en\":\"<p>Emile Berliner, (1851\\u20131928), the inventor of the gramophone, was born in Hanover, Germany. Son of a Talmudic scholar, Berliner worked odd jobs after completing public school in 1865. In 1870, he accepted a position with a dry-goods company called Behrend, requiring him to immigrate to the United States. While working for that company, Berliner witnessed Alexander Graham Bell\\u2019s demonstration of the telephone at the 1876 Centennial Exhibition in Philadelphia. He immediately began to study the possibilities and shortcomings of Bell\\u2019s invention, and invented a new transmitter in 1878, improving upon Bell\\u2019s design. Thomas Watson from the American Bell Telephone Company immediately offered Berliner a job as a research assistant.<\\\/p>    <p>Berliner worked for the American Bell Telephone Company until 1883, when he moved from Boston to Washington, D.C., to embark on new research. In 1887, the year widely considered to mark the beginning of the record industry, Berliner embarked on his greatest invention, the gramophone. The Imperial Patent Office, proclaiming his invention superior to that of Edison\\u2019s cylinder phonograph, honoured Berliner for his achievement in 1890. After conflicts with his associates over the exclusivity of sales rights, Berliner was obliged to cease selling his product in the United States, and came to Montreal at the beginning of the 1900s. He established the Berliner Gram-O-Phone Company in St-Henri in 1908, and expanded his business on the same street block in 1912. This company was the precursor to many major record labels, such as RCA-Victor, Deutsche Grammophon, Universal Music Group, EMI and Sony Music Group. Berliner stayed at the head of the company until 1924, when it was purchased by the Victor Talking Machine. Berliner\\u2019s sons, Herbert and Edgar, were involved in the Montreal recording industry in the 1920s and 1930s, including the emerging Francophone market at that time. In fact, La Bolduc, a pioneer of Quebecois folk music, made her first recording in 1929 with Herbert\\u2019s company. <\\\/p>    <p>Berliner was also involved in social and community affairs. His main focus was public health, especially that of children, and he supported efforts for cleaner milk. Berliner was an ardent defender of women\\u2019s equality, a talented composer and musician, and was deeply interested in aeronautics. In 1907, he even invented a helicopter prototype. He was an active Zionist and wrote countless articles and letters between 1913 and 1919, calling for a Jewish home in Palestine. He never lived permanently in Montreal, but often visited the city to manage his business.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert <\\\/p>\",\"description_fr\":\"\",\"start\":\"1910-01-01\",\"end\":\"1915-12-31\",\"group_title\":\"Emile Berliner - Residence\",\"display_title\":\"Emile Berliner - Residence (1910-1915)\",\"name\":\"Emile Berliner - Residence\"},{\"id\":3632,\"type\":\"exhibit\",\"post_title\":\"Ena Ship &#8211; Jacobs Building\",\"title\":\"Ena Ship - Jacobs Building\",\"title_en\":\"Ena Ship - Jacobs Building\",\"title_fr\":\"Ena Ship - Jacobs Building\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ena-ship-jacobs-building\\\/\",\"coordinates\":[{\"latitude\":45.5049567,\"longitude\":-73.5679992}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15294da180cf9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa652ba0e63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa6540284ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa657a267c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa672151a54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152d548af1fe85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15294da180cf9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa652ba0e63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa6540284ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa657a267c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa672151a54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152d5485dd3e07.webp\"],\"address\":\"460 Ste-Catherine O., Montreal\",\"address_en\":\"460 Ste-Catherine O., Montreal\",\"address_fr\":\"460 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>In 1928 Ena Ship (n\\u00e9e Tenhouse) left her small town in Ukraine to come to Canada, where she was paid three dollars a week \\u2013 \\u201ca high wage\\u201d \\u2013 to pull errant threads out of newly stitched pants. She moved onto ties, a non-unionized sector of the industry. During her time there, Ship helped her shop become part of a local in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">Amalgamated Clothing Workers of America<\\\/a> union. Ship later spent a number of years working for Camp Nitgedeiget (a children\\u2019s summer camp, whose title in Yiddish roughly translated to \\u201cDo not worry\\u201d) and as a financial secretary (having gone to night school while working in the garment industry). Through it all, she continued to do piecework from home. In 1942 she married Dave Ship, another garment worker and political agitator, after meeting him at a Communist Party club. After her children were born, Ship left \\u201cthe trade\\u201d; she became the manager of the <i>Vochenblatt<\\\/i> and <i>Outlook<\\\/i>, Yiddish and English socialist newspapers. As of 1974 she had worked for the <i>Vochenblatt<\\\/i> position for 19 years.<\\\/p>    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>We used to help out when there were strikes in other trades. We would go and picket and sometimes get arrested. There was once a strike in the dress industry, in a building right next to us on St. Catherine Street, and we were asked to come and help. So they used to send the girls because the police would not do the things to girls that they would do to the men. And they were bringing in scabs. It was in a building where there was the elevators on a higher landing, with a couple of steps down in the front. There was a big foyer where they had a little restaurant there, and the police were watching the girls, the scabs, go in and we wouldn\\u2019t let them go into the elevator. Then a fight started. The police \\u2013 we were so many \\u2013 they wanted to get rid of some of us. So they pulled us to the door and threw us out. Pulled us to the door! Pushed us out! The two that were left inside was my sister and another girl, and they were arrested. (209)<\\\/blockquote><\\\/p>    <p><blockquote> My sister was a dressmaker \\u2013 and this happened also in connection with this strike. One of them men went with two girls to the homes of scabs to speak to them that they shouldn\\u2019t go to work because it was to their benefit too that they should have a union. And my sister was stabbed with scissors in the back by one of the scabs. They had to burn it out so she shouldn\\u2019t get any infection! Things like that happened. Police were always there, breaking up the strikes, breaking up demonstrations. Even when we went to choir practice, plainclothes policemen would stand and watch, they would stand downstairs and watch who is going in and they would sit in at rehearsals. Can you imagine how we felt to have the Red Squad sit at rehearsals and watch us? (210)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>    \",\"description_en\":\"<p>In 1928 Ena Ship (n\\u00e9e Tenhouse) left her small town in Ukraine to come to Canada, where she was paid three dollars a week \\u2013 \\u201ca high wage\\u201d \\u2013 to pull errant threads out of newly stitched pants. She moved onto ties, a non-unionized sector of the industry. During her time there, Ship helped her shop become part of a local in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">Amalgamated Clothing Workers of America<\\\/a> union. Ship later spent a number of years working for Camp Nitgedeiget (a children\\u2019s summer camp, whose title in Yiddish roughly translated to \\u201cDo not worry\\u201d) and as a financial secretary (having gone to night school while working in the garment industry). Through it all, she continued to do piecework from home. In 1942 she married Dave Ship, another garment worker and political agitator, after meeting him at a Communist Party club. After her children were born, Ship left \\u201cthe trade\\u201d; she became the manager of the <i>Vochenblatt<\\\/i> and <i>Outlook<\\\/i>, Yiddish and English socialist newspapers. As of 1974 she had worked for the <i>Vochenblatt<\\\/i> position for 19 years.<\\\/p>    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>We used to help out when there were strikes in other trades. We would go and picket and sometimes get arrested. There was once a strike in the dress industry, in a building right next to us on St. Catherine Street, and we were asked to come and help. So they used to send the girls because the police would not do the things to girls that they would do to the men. And they were bringing in scabs. It was in a building where there was the elevators on a higher landing, with a couple of steps down in the front. There was a big foyer where they had a little restaurant there, and the police were watching the girls, the scabs, go in and we wouldn\\u2019t let them go into the elevator. Then a fight started. The police \\u2013 we were so many \\u2013 they wanted to get rid of some of us. So they pulled us to the door and threw us out. Pulled us to the door! Pushed us out! The two that were left inside was my sister and another girl, and they were arrested. (209)<\\\/blockquote><\\\/p>    <p><blockquote> My sister was a dressmaker \\u2013 and this happened also in connection with this strike. One of them men went with two girls to the homes of scabs to speak to them that they shouldn\\u2019t go to work because it was to their benefit too that they should have a union. And my sister was stabbed with scissors in the back by one of the scabs. They had to burn it out so she shouldn\\u2019t get any infection! Things like that happened. Police were always there, breaking up the strikes, breaking up demonstrations. Even when we went to choir practice, plainclothes policemen would stand and watch, they would stand downstairs and watch who is going in and they would sit in at rehearsals. Can you imagine how we felt to have the Red Squad sit at rehearsals and watch us? (210)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1934-01-01\",\"group_title\":\"Ena Ship - Jacobs Building\",\"display_title\":\"Ena Ship - Jacobs Building (1934)\",\"name\":\"Ena Ship - Jacobs Building\"},{\"id\":4210,\"type\":\"exhibit\",\"post_title\":\"Ethel Stark &#8211; Residence\",\"title\":\"Ethel Stark - Residence \",\"title_en\":\"Ethel Stark - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ethel-stark-residence\\\/\",\"coordinates\":[{\"latitude\":45.508873,\"longitude\":-73.5560241}],\"pictures\":[],\"address\":\"403 H\\u00f4tel de Ville\",\"address_en\":\"403 H\\u00f4tel de Ville\",\"address_fr\":\"\",\"description\":\"<p>Traduction \\u00e0 venir<\\\/p><p>Violinist, conductor, teacher, and musical pioneer Ethel Stark (1910-2012) devoted her life to the promotion of Canadian musical talent, and was a major advocate for women\\u2019s access to the world of professional classical music. Stark was the daughter of Austrian immigrants Adolph and Laura Stark, who arrived in Montreal in 1907. Her father was the president of the <a>href=\\u201dJewish Immigrant Aid Society\\u201dhttp:\\\/\\\/imjm.ca\\\/location\\\/1396<\\\/a> and her mother of the Ladies Immigrant Aid Society. Stark began her musical education playing violin. When she was only 13 years old, she auditioned for Oscar Morini in New York, who offered to to take Stark as his proteg\\u00e9e to Europe. Because Stark\\u2019s mother thought she was still too young for touring, Stark remained in Montreal.  Between 1928-34 she studied at the Curtis Institute in Philadelphia where she was the first Canadian citizen to receive a major scholarship. <\\\/p>  <p>In 1934, Stark became the first Canadian woman to perform as a soloist in a broadcasted program across the US. In 1940, she founded the first Canadian orchestra composed exclusively of women, the Montreal Women\\u2019s Symphony Orchestra, which she conducted until the late 1960s. Their first concert took place in the chalet on Mount Royal, and was attended by several thousand people.  In 1947, the MWSO accomplished something no Canadian orchestra had done before: they performed at the prestigious Carnegie Hall in New York. Stark also lead a successful career as a conductor, helping to found and direct the New York Women\\u2019s Chamber Orchestra (1938-40), the Ethel Stark Symphonietta (1954-68) and the Montreal Women\\u2019s Symphony Strings (1954-65). She was  a guest conductor for symphonies all over Canada and worldwide, including Israel and Japan.<\\\/p>  <p>Stark is a laureate of the Quebec Academy of Music, recipient of the Curtis diploma, fellow of the Royal Society of Arts, and the recipient of an honorary degree (LLD) from Concordia University. In 1976, she received an annual award given to outstanding Canadian personalities granted by the Concert Society of the <a href=\\\"\\u201dJewish\\\">http:\\\/\\\/imjm.ca\\\/location\\\/1199<\\\/a>. She was made a Member of the Order of Canada in 1980. In 2003, she was made a Grand Officer of the National Order of Quebec. <\\\/p>  <p>In 2016, Montreal\\u2019s mayor, Denis Coderre, announced that the Claude-Jutras park would be renamed in Ethel Stark\\u2019s honour.<\\\/p>  <p>Compiled by Federation CJA and Abigail Borja Calonga.<\\\/p>\",\"description_en\":\"<p>Traduction \\u00e0 venir<\\\/p><p>Violinist, conductor, teacher, and musical pioneer Ethel Stark (1910-2012) devoted her life to the promotion of Canadian musical talent, and was a major advocate for women\\u2019s access to the world of professional classical music. Stark was the daughter of Austrian immigrants Adolph and Laura Stark, who arrived in Montreal in 1907. Her father was the president of the <a>href=\\u201dJewish Immigrant Aid Society\\u201dhttp:\\\/\\\/imjm.ca\\\/location\\\/1396<\\\/a> and her mother of the Ladies Immigrant Aid Society. Stark began her musical education playing violin. When she was only 13 years old, she auditioned for Oscar Morini in New York, who offered to to take Stark as his proteg\\u00e9e to Europe. Because Stark\\u2019s mother thought she was still too young for touring, Stark remained in Montreal.  Between 1928-34 she studied at the Curtis Institute in Philadelphia where she was the first Canadian citizen to receive a major scholarship. <\\\/p>  <p>In 1934, Stark became the first Canadian woman to perform as a soloist in a broadcasted program across the US. In 1940, she founded the first Canadian orchestra composed exclusively of women, the Montreal Women\\u2019s Symphony Orchestra, which she conducted until the late 1960s. Their first concert took place in the chalet on Mount Royal, and was attended by several thousand people.  In 1947, the MWSO accomplished something no Canadian orchestra had done before: they performed at the prestigious Carnegie Hall in New York. Stark also lead a successful career as a conductor, helping to found and direct the New York Women\\u2019s Chamber Orchestra (1938-40), the Ethel Stark Symphonietta (1954-68) and the Montreal Women\\u2019s Symphony Strings (1954-65). She was  a guest conductor for symphonies all over Canada and worldwide, including Israel and Japan.<\\\/p>  <p>Stark is a laureate of the Quebec Academy of Music, recipient of the Curtis diploma, fellow of the Royal Society of Arts, and the recipient of an honorary degree (LLD) from Concordia University. In 1976, she received an annual award given to outstanding Canadian personalities granted by the Concert Society of the <a href=\\\"\\u201dJewish\\\">http:\\\/\\\/imjm.ca\\\/location\\\/1199<\\\/a>. She was made a Member of the Order of Canada in 1980. In 2003, she was made a Grand Officer of the National Order of Quebec. <\\\/p>  <p>In 2016, Montreal\\u2019s mayor, Denis Coderre, announced that the Claude-Jutras park would be renamed in Ethel Stark\\u2019s honour.<\\\/p>  <p>Compiled by Federation CJA and Abigail Borja Calonga.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Ethel Stark - Residence\",\"display_title\":\"Ethel Stark - Residence (1911-1913)\",\"name\":\"Ethel Stark - Residence\"},{\"id\":3421,\"type\":\"exhibit\",\"post_title\":\"Ezekiel Hart &#8211; Residence\",\"title\":\"Ezekiel Hart - Residence\",\"title_en\":\"Ezekiel Hart - Residence\",\"title_fr\":\"Ezekiel Hart - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ezekiel-hart-residence\\\/\",\"coordinates\":[{\"latitude\":46.342369,\"longitude\":-72.5435981}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8c251f5bd39.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b010eea550.webp\"],\"address\":\"374 Rue des Forges, Trois Rivi\\u00e8res\",\"address_en\":\"374 Rue des Forges, Trois Rivi\\u00e8res\",\"address_fr\":\"374 Rue des Forges, Trois-Rivi\\u00e8res\",\"description\":\"<p>Son of Aaron Hart (a founder of Montreal\\u2019s Jewish community), Ezekiel Hart was born in 1767 in Trois-Rivi\\u00e8res and was among the first generation of Jewish Canadians. The younger Hart followed his father\\u2019s footsteps by living and working in Trois-Rivi\\u00e8res, but his impact on Jewish political life was felt in Montreal and throughout Canada.<\\\/p>    <p>Businessman, fur trader, and militia officer, Ezekiel Hart sold his shares of the family brewery to his brother Moses Hart after their father\\u2019s death. Soon thereafter, Ezekiel campaigned for the Trois-Rivi\\u00e8res seat in the Legislative Assembly of Lower Canada. He was elected in an 1807 by-election, the first Jew to be elected in the British Empire. However, when Hart was required to swear an oath of office in January 1808, he followed the custom of Jews who swore in courts of law: instead of speaking the lines \\u201con the true faith of a Christian\\u201d, he substituted in the word Jew. The next day, attorney general Jonathan Sewell and Hart\\u2019s runner-up Thomas Coffin raised objections to his candidacy. Pointing to his altered oath, both argued that Hart was not eligible for election to the House of Assembly as a Jew. Nearing the point of expulsion from parliament, <i>L\\u2019Affaire Hart<\\\/i> was not resolved before the 1808 election was called and Hart was re-elected. This time, Hart took a Christian oath and was, again, expelled. Although hostility towards Jews was undoubtedly a factor in <i>L\\u2019Affaire Hart<\\\/i>, most historians now stress that this antisemitism was employed instrumentally, as part of the political struggles for power between the French and English.<\\\/p>    <p>The pursuit of Jewish political and civil rights was a family affair for the Harts: Ezekiel\\u2019s son, Samuel Becancour Hart, played a major role in carrying on his father\\u2019s political legacy after he faced opposition in a bid to become magistrate of Trois-Rivi\\u00e8res in 1830. This incident impelled Louis-Joseph Papineau\\u2014who had voted for Ezekiel Hart\\u2019s expulsion in 1809\\u2014to enact the 1832 Act to Grant Equal Rights and Privileges to Persons of the Jewish Religion, just a year after similar rights were given in Jamaica and a quarter-century before the same rights were granted elsewhere in the British Empire. While Samuel would become magistrate in 1833, Ezekiel\\u2019s younger brother Benjamin Hart abstained from his appointment as justice of the peace in Montreal until 1837 when he was no longer required to take a Christian oath.  Ezekiel Hart died in Trois-Rivi\\u00e8res in 1843, and in 1909 his remains were moved to the section of Mount Royal\\u2019s cemetery associated with the Shearith Israel synagogue his family supported. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p>Son of Aaron Hart (a founder of Montreal\\u2019s Jewish community), Ezekiel Hart was born in 1767 in Trois-Rivi\\u00e8res and was among the first generation of Jewish Canadians. The younger Hart followed his father\\u2019s footsteps by living and working in Trois-Rivi\\u00e8res, but his impact on Jewish political life was felt in Montreal and throughout Canada.<\\\/p>    <p>Businessman, fur trader, and militia officer, Ezekiel Hart sold his shares of the family brewery to his brother Moses Hart after their father\\u2019s death. Soon thereafter, Ezekiel campaigned for the Trois-Rivi\\u00e8res seat in the Legislative Assembly of Lower Canada. He was elected in an 1807 by-election, the first Jew to be elected in the British Empire. However, when Hart was required to swear an oath of office in January 1808, he followed the custom of Jews who swore in courts of law: instead of speaking the lines \\u201con the true faith of a Christian\\u201d, he substituted in the word Jew. The next day, attorney general Jonathan Sewell and Hart\\u2019s runner-up Thomas Coffin raised objections to his candidacy. Pointing to his altered oath, both argued that Hart was not eligible for election to the House of Assembly as a Jew. Nearing the point of expulsion from parliament, <i>L\\u2019Affaire Hart<\\\/i> was not resolved before the 1808 election was called and Hart was re-elected. This time, Hart took a Christian oath and was, again, expelled. Although hostility towards Jews was undoubtedly a factor in <i>L\\u2019Affaire Hart<\\\/i>, most historians now stress that this antisemitism was employed instrumentally, as part of the political struggles for power between the French and English.<\\\/p>    <p>The pursuit of Jewish political and civil rights was a family affair for the Harts: Ezekiel\\u2019s son, Samuel Becancour Hart, played a major role in carrying on his father\\u2019s political legacy after he faced opposition in a bid to become magistrate of Trois-Rivi\\u00e8res in 1830. This incident impelled Louis-Joseph Papineau\\u2014who had voted for Ezekiel Hart\\u2019s expulsion in 1809\\u2014to enact the 1832 Act to Grant Equal Rights and Privileges to Persons of the Jewish Religion, just a year after similar rights were given in Jamaica and a quarter-century before the same rights were granted elsewhere in the British Empire. While Samuel would become magistrate in 1833, Ezekiel\\u2019s younger brother Benjamin Hart abstained from his appointment as justice of the peace in Montreal until 1837 when he was no longer required to take a Christian oath.  Ezekiel Hart died in Trois-Rivi\\u00e8res in 1843, and in 1909 his remains were moved to the section of Mount Royal\\u2019s cemetery associated with the Shearith Israel synagogue his family supported. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1767-01-01\",\"end\":\"1843-12-31\",\"group_title\":\"Ezekiel Hart - Residence\",\"display_title\":\"Ezekiel Hart - Residence (1767-1843)\",\"name\":\"Ezekiel Hart - Residence\"},{\"id\":3319,\"type\":\"exhibit\",\"post_title\":\"Fairmount Bagel\",\"title\":\"Fairmount Bagel\",\"title_en\":\"Fairmount Bagel\",\"title_fr\":\"Fairmount Bagel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fairmount-bagel\\\/\",\"coordinates\":[{\"latitude\":45.52290821,\"longitude\":-73.5952772}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15818b04510379.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15818b0820bac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4df07c4fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4dcc331b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f46e63328.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4e216db56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f70b38a57.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4ed4bf7f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4d4028c29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f7ed2b152.webp\"],\"address\":\"74 Fairmount O.\",\"address_en\":\"74 Fairmount O.\",\"address_fr\":\"74 Fairmount O.\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1959-01-01\",\"group_title\":\"Fairmount Bagel\",\"display_title\":\"Fairmount Bagel (1951-1959)\",\"name\":\"Fairmount Bagel\"},{\"id\":4195,\"type\":\"exhibit\",\"post_title\":\"Fairmount Bagel\",\"title\":\"Fairmount Bagel\",\"title_en\":\"Fairmount Bagel\",\"title_fr\":\"The Original Fairmount Bagel Bakery\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fairmount-bagel-2\\\/\",\"coordinates\":[{\"latitude\":45.5229082,\"longitude\":-73.59527721}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15818b04510379.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15818b0820bac2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4df07c4fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4dcc331b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f46e63328.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4e216db56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f70b38a57.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4ed4bf7f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4d4028c29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f7ed2b152.webp\"],\"address\":\"74 Fairmount O.\",\"address_en\":\"74 Fairmount O.\",\"address_fr\":\"74 Fairmount O., Montr\\u00e9al\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1979-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Fairmount Bagel\",\"display_title\":\"Fairmount Bagel (1979)\",\"name\":\"Fairmount Bagel\"},{\"id\":3419,\"type\":\"exhibit\",\"post_title\":\"Folkskukhe (People&#8217;s Kitchen)\",\"title\":\"Folkskukhe (People's Kitchen)\",\"title_en\":\"Folkskukhe (People's Kitchen)\",\"title_fr\":\"Soupe populaire\\\/Folkskukhe (Jewish People's Relief Organization for Unemployed)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/folkskukhe-peoples-kitchen\\\/\",\"coordinates\":[{\"latitude\":45.511586,\"longitude\":-73.5665235}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86ef30d770e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f10e1b14a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f1ed1da10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f22b321d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f26bc6b84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f2dd7c094.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f322d507b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6dc50883d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6d93ab904.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6d3c3f6a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d7124bfc01.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d93ea6a7ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d94b3d5f99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d95dfe979d.webp\"],\"address\":\"20 Rue Ontario E.\",\"address_en\":\"20 Rue Ontario E.\",\"address_fr\":\"20 Ontario E., Montr\\u00e9al\",\"description\":\"<p>When living standards for the average working-class citizen deteriorated during years of economic crisis, Jewish community organizations were hard-pressed to meet growing needs for services, food and employment. One of the most innovative initiatives was the <i>Folkskukhe<\\\/i> or \\u201cPeople\\u2019s Kitchen,\\u201d which had at least two incarnations. More than just a soup kitchen, these short-lived organizations worked to provide unemployed Jews with assistance and dignity during the most straining times.<\\\/p>    <p>The first incarnation of the <i>Folkskukhe<\\\/i> (spelled <i>Volkskueche<\\\/i> in some sources) came during the Panic of 1907, which lasted through the winter and spring of 1908. Many of the recently immigrated Jews were already desperately poor and had little safety net during the recession that ensued. Louis Elstein, an anarchist active in Montreal\\u2019s syndicalist movement, ran a radical book store located at 12 Ontario Street East. In a small space adjoining the book store, or perhaps in the store itself (the <i>Folkskukhe<\\\/i> was listed at 10 Ontario Street East), a soup kitchen was set up by a group of radical young Jewish men and women. <i>The Jewish Times<\\\/i>, a newspaper published at the time by established \\u201cuptowner\\u201d Jews, which generally frowned upon the political and secularist views of radicals, was impressed by the care, respect and energy of those running the <i>Folkskukhe<\\\/i>, as well as the fact that the food served was kosher.<\\\/p>    <p>Another <i>Folkskukhe<\\\/i> would appear two decades later in response to the Great Depression. As unemployment skyrocketed during the 1930s, the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and the <i>Canadian Jewish Chronicle<\\\/i> launched a campaign to raise $5,000 for an emergency relief fund for the jobless. Despite the hard times, the Jewish community, now more organized, contributed to helping the most vulnerable. In October 1931, in anticipation of a difficult winter, fifteen Jewish labour organizations collaborated to establish a soup kitchen to meet growing demands for <i>tzedakah<\\\/i> (charity). Volunteers assisted in distributing soup, meat and tea to unemployed workers, giving 10,000 meals to the needy in 1931 and another 30,000 in the first four months of 1932. Located on Mount Royal Avenue just west of St. Lawrence Boulevard, the Jewish People\\u2019s Restaurant for the Unemployed, also known as the <i>Folkskukhe<\\\/i>, distributed inexpensive but nutritious meals, initially for unemployed men, and soon followed by their wives and children. Few records exist for the <i>Folkskukhe<\\\/i>, but oral histories mention a \\u201cbig, happy-go-lucky guy\\u201d named Pinye Morantz, who helped run the soup kitchen.<\\\/p>    <p>The community\\u2019s difficulty in keeping up with the increasing need led to the Federation of Jewish Philanthropies running ads in the <i>Canadian Jewish Chronicle<\\\/i>, encouraging employers to hire Jewish workers. In spite of the strain this placed on the community\\u2019s philanthropic associations, people seeking assistance were granted dignity, not simply charity.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>When living standards for the average working-class citizen deteriorated during years of economic crisis, Jewish community organizations were hard-pressed to meet growing needs for services, food and employment. One of the most innovative initiatives was the <i>Folkskukhe<\\\/i> or \\u201cPeople\\u2019s Kitchen,\\u201d which had at least two incarnations. More than just a soup kitchen, these short-lived organizations worked to provide unemployed Jews with assistance and dignity during the most straining times.<\\\/p>    <p>The first incarnation of the <i>Folkskukhe<\\\/i> (spelled <i>Volkskueche<\\\/i> in some sources) came during the Panic of 1907, which lasted through the winter and spring of 1908. Many of the recently immigrated Jews were already desperately poor and had little safety net during the recession that ensued. Louis Elstein, an anarchist active in Montreal\\u2019s syndicalist movement, ran a radical book store located at 12 Ontario Street East. In a small space adjoining the book store, or perhaps in the store itself (the <i>Folkskukhe<\\\/i> was listed at 10 Ontario Street East), a soup kitchen was set up by a group of radical young Jewish men and women. <i>The Jewish Times<\\\/i>, a newspaper published at the time by established \\u201cuptowner\\u201d Jews, which generally frowned upon the political and secularist views of radicals, was impressed by the care, respect and energy of those running the <i>Folkskukhe<\\\/i>, as well as the fact that the food served was kosher.<\\\/p>    <p>Another <i>Folkskukhe<\\\/i> would appear two decades later in response to the Great Depression. As unemployment skyrocketed during the 1930s, the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and the <i>Canadian Jewish Chronicle<\\\/i> launched a campaign to raise $5,000 for an emergency relief fund for the jobless. Despite the hard times, the Jewish community, now more organized, contributed to helping the most vulnerable. In October 1931, in anticipation of a difficult winter, fifteen Jewish labour organizations collaborated to establish a soup kitchen to meet growing demands for <i>tzedakah<\\\/i> (charity). Volunteers assisted in distributing soup, meat and tea to unemployed workers, giving 10,000 meals to the needy in 1931 and another 30,000 in the first four months of 1932. Located on Mount Royal Avenue just west of St. Lawrence Boulevard, the Jewish People\\u2019s Restaurant for the Unemployed, also known as the <i>Folkskukhe<\\\/i>, distributed inexpensive but nutritious meals, initially for unemployed men, and soon followed by their wives and children. Few records exist for the <i>Folkskukhe<\\\/i>, but oral histories mention a \\u201cbig, happy-go-lucky guy\\u201d named Pinye Morantz, who helped run the soup kitchen.<\\\/p>    <p>The community\\u2019s difficulty in keeping up with the increasing need led to the Federation of Jewish Philanthropies running ads in the <i>Canadian Jewish Chronicle<\\\/i>, encouraging employers to hire Jewish workers. In spite of the strain this placed on the community\\u2019s philanthropic associations, people seeking assistance were granted dignity, not simply charity.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1908-01-01\",\"group_title\":\"Folkskukhe (People's Kitchen)\",\"display_title\":\"Folkskukhe (People's Kitchen) (1907-1908)\",\"name\":\"Folkskukhe (People's Kitchen)\"},{\"id\":3420,\"type\":\"exhibit\",\"post_title\":\"Folkskukhe (People&#8217;s Kitchen) &#8211; Jewish People&#8217;s Relief Organization for Unemployed\",\"title\":\"Folkskukhe (People's Kitchen) - Jewish People's Relief Organization for Unemployed\",\"title_en\":\"Folkskukhe (People's Kitchen) - Jewish People's Relief Organization for Unemployed\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/folkskukhe-peoples-kitchen-jewish-peoples-relief-organization-for-unemployed\\\/\",\"coordinates\":[{\"latitude\":45.5199682,\"longitude\":-73.5869111}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f10e1b14a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f1ed1da10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f26bc6b84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f86f2dd7c094.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f88378e5b8cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f88613f89b8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8861c6aaec9.webp\"],\"address\":\"15 Ave. du Mont-Royal O.\",\"address_en\":\"15 Ave. du Mont-Royal O.\",\"address_fr\":\"\",\"description\":\"<p>When living standards for the average working-class citizen deteriorated during years of economic crisis, Jewish community organizations were hard-pressed to meet growing needs for services, food and employment. One of the most innovative initiatives was the <i>Folkskukhe<\\\/i> or \\u201cPeople\\u2019s Kitchen,\\u201d which had at least two incarnations. More than just a soup kitchen, these short-lived organizations worked to provide unemployed Jews with assistance and dignity during the most straining times.<\\\/p>    <p>The first incarnation of the <i>Folkskukhe<\\\/i> (spelled <i>Volkskueche<\\\/i> in some sources) came during the Panic of 1907, which lasted through the winter and spring of 1908. Many of the recently immigrated Jews were already desperately poor and had little safety net during the recession that ensued. Louis Elstein, an anarchist active in Montreal\\u2019s syndicalist movement, ran a radical book store located at 12 Ontario Street East. In a small space adjoining the book store, or perhaps in the store itself (the <i>Folkskukhe<\\\/i> was listed at 10 Ontario Street East), a soup kitchen was set up by a group of radical young Jewish men and women. <i>The Jewish Times<\\\/i>, a newspaper published at the time by established \\u201cuptowner\\u201d Jews, which generally frowned upon the political and secularist views of radicals, was impressed by the care, respect and energy of those running the <i>Folkskukhe<\\\/i>, as well as the fact that the food served was kosher.<\\\/p>    <p>Another <i>Folkskukhe<\\\/i> would appear two decades later in response to the Great Depression. As unemployment skyrocketed during the 1930s, the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and the <i>Canadian Jewish Chronicle<\\\/i> launched a campaign to raise $5,000 for an emergency relief fund for the jobless. Despite the hard times, the Jewish community, now more organized, contributed to helping the most vulnerable. In October 1931, in anticipation of a difficult winter, fifteen Jewish labour organizations collaborated to establish a soup kitchen to meet growing demands for <i>tzedakah<\\\/i> (charity). Volunteers assisted in distributing soup, meat and tea to unemployed workers, giving 10,000 meals to the needy in 1931 and another 30,000 in the first four months of 1932. Located on Mount Royal Avenue just west of St. Lawrence Boulevard, the Jewish People\\u2019s Restaurant for the Unemployed, also known as the <i>Folkskukhe<\\\/i>, distributed inexpensive but nutritious meals, initially for unemployed men, and soon followed by their wives and children. Few records exist for the <i>Folkskukhe<\\\/i>, but oral histories mention a \\u201cbig, happy-go-lucky guy\\u201d named Pinye Morantz, who helped run the soup kitchen.<\\\/p>    <p>The community\\u2019s difficulty in keeping up with the increasing need led to the Federation of Jewish Philanthropies running ads in the <i>Canadian Jewish Chronicle<\\\/i>, encouraging employers to hire Jewish workers. In spite of the strain this placed on the community\\u2019s philanthropic associations, people seeking assistance were granted dignity, not simply charity.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>When living standards for the average working-class citizen deteriorated during years of economic crisis, Jewish community organizations were hard-pressed to meet growing needs for services, food and employment. One of the most innovative initiatives was the <i>Folkskukhe<\\\/i> or \\u201cPeople\\u2019s Kitchen,\\u201d which had at least two incarnations. More than just a soup kitchen, these short-lived organizations worked to provide unemployed Jews with assistance and dignity during the most straining times.<\\\/p>    <p>The first incarnation of the <i>Folkskukhe<\\\/i> (spelled <i>Volkskueche<\\\/i> in some sources) came during the Panic of 1907, which lasted through the winter and spring of 1908. Many of the recently immigrated Jews were already desperately poor and had little safety net during the recession that ensued. Louis Elstein, an anarchist active in Montreal\\u2019s syndicalist movement, ran a radical book store located at 12 Ontario Street East. In a small space adjoining the book store, or perhaps in the store itself (the <i>Folkskukhe<\\\/i> was listed at 10 Ontario Street East), a soup kitchen was set up by a group of radical young Jewish men and women. <i>The Jewish Times<\\\/i>, a newspaper published at the time by established \\u201cuptowner\\u201d Jews, which generally frowned upon the political and secularist views of radicals, was impressed by the care, respect and energy of those running the <i>Folkskukhe<\\\/i>, as well as the fact that the food served was kosher.<\\\/p>    <p>Another <i>Folkskukhe<\\\/i> would appear two decades later in response to the Great Depression. As unemployment skyrocketed during the 1930s, the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and the <i>Canadian Jewish Chronicle<\\\/i> launched a campaign to raise $5,000 for an emergency relief fund for the jobless. Despite the hard times, the Jewish community, now more organized, contributed to helping the most vulnerable. In October 1931, in anticipation of a difficult winter, fifteen Jewish labour organizations collaborated to establish a soup kitchen to meet growing demands for <i>tzedakah<\\\/i> (charity). Volunteers assisted in distributing soup, meat and tea to unemployed workers, giving 10,000 meals to the needy in 1931 and another 30,000 in the first four months of 1932. Located on Mount Royal Avenue just west of St. Lawrence Boulevard, the Jewish People\\u2019s Restaurant for the Unemployed, also known as the <i>Folkskukhe<\\\/i>, distributed inexpensive but nutritious meals, initially for unemployed men, and soon followed by their wives and children. Few records exist for the <i>Folkskukhe<\\\/i>, but oral histories mention a \\u201cbig, happy-go-lucky guy\\u201d named Pinye Morantz, who helped run the soup kitchen.<\\\/p>    <p>The community\\u2019s difficulty in keeping up with the increasing need led to the Federation of Jewish Philanthropies running ads in the <i>Canadian Jewish Chronicle<\\\/i>, encouraging employers to hire Jewish workers. In spite of the strain this placed on the community\\u2019s philanthropic associations, people seeking assistance were granted dignity, not simply charity.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"Folkskukhe (People's Kitchen) - Jewish People's Relief Organization for Unemployed\",\"display_title\":\"Folkskukhe (People's Kitchen) - Jewish People's Relief Organization for Unemployed (1931-1935)\",\"name\":\"Folkskukhe (People's Kitchen) - Jewish People's Relief Organization for Unemployed\"},{\"id\":3922,\"type\":\"exhibit\",\"post_title\":\"Fred Rose &#8211; Labor Progressive Party\",\"title\":\"Fred Rose - Labor Progressive Party\",\"title_en\":\"Fred Rose - Labor Progressive Party\",\"title_fr\":\"Fred Rose - Parti progressiste ouvrier\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\",\"coordinates\":[{\"latitude\":45.512252,\"longitude\":-73.56160711}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548700cf89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548bfd2573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548d600dc5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548f1e6f2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5495a6c05c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5496fc73f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55a82617c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55abe924f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55ad1eeeee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55aea6f28a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b0150031.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b149dd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b44bd5d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b5665f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b65b92f2.webp\"],\"address\":\"254 St-Catherine E.\",\"address_en\":\"254 St-Catherine E.\",\"address_fr\":\"254 St-Catherine E.\",\"description\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1945-12-31\",\"group_title\":\"Fred Rose - Labor Progressive Party\",\"display_title\":\"Fred Rose - Labor Progressive Party (1945)\",\"name\":\"Fred Rose - Labor Progressive Party\"},{\"id\":3912,\"type\":\"exhibit\",\"post_title\":\"Fred Rose &#8211; Residence\",\"title\":\"Fred Rose - Residence\",\"title_en\":\"Fred Rose - Residence\",\"title_fr\":\"Fred Rose - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fred-rose-residence\\\/\",\"coordinates\":[{\"latitude\":45.5066521,\"longitude\":-73.5723461}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548700cf89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548bfd2573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548d600dc5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548f1e6f2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a54911d9b7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5492a0d4f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5494a0100b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5495a6c05c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5496fc73f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55a82617c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55abe924f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55ad1eeeee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55aea6f28a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b0150031.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b149dd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b44bd5d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b5665f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b65b92f2.webp\"],\"address\":\"461 Sherbrooke O. apt 4.\",\"address_en\":\"461 Sherbrooke O. apt 4.\",\"address_fr\":\"461 Sherbrooke O. apt 4.\",\"description\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Fred Rose - Residence\",\"display_title\":\"Fred Rose - Residence (1943)\",\"name\":\"Fred Rose - Residence\"},{\"id\":3919,\"type\":\"exhibit\",\"post_title\":\"Fred Rose &#8211; Residence\",\"title\":\"Fred Rose - Residence\",\"title_en\":\"Fred Rose - Residence\",\"title_fr\":\"Fred Rose - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fred-rose-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5199906,\"longitude\":-73.58800931}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548700cf89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548bfd2573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548d600dc5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548f1e6f2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5495a6c05c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5496fc73f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55a82617c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55abe924f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55ad1eeeee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55aea6f28a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b0150031.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b149dd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b44bd5d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b5665f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b65b92f2.webp\"],\"address\":\"4540 Clark apt. 8.\",\"address_en\":\"4540 Clark apt. 8.\",\"address_fr\":\"4540 Clark apt. 8.\",\"description\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1946-12-31\",\"group_title\":\"Fred Rose - Residence\",\"display_title\":\"Fred Rose - Residence (1944-1946)\",\"name\":\"Fred Rose - Residence\"},{\"id\":3921,\"type\":\"exhibit\",\"post_title\":\"Fred Rose &#8211; Residence\",\"title\":\"Fred Rose - Residence\",\"title_en\":\"Fred Rose - Residence\",\"title_fr\":\"Fred Rose - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fred-rose-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5199906,\"longitude\":-73.5880093}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548700cf89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548bfd2573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548d600dc5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548f1e6f2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5495a6c05c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5496fc73f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55a82617c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55abe924f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55ad1eeeee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55aea6f28a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b0150031.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b149dd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b44bd5d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b5665f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b65b92f2.webp\"],\"address\":\"4540 Clark\",\"address_en\":\"4540 Clark\",\"address_fr\":\"4540 Clark\",\"description\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1953-12-31\",\"group_title\":\"Fred Rose - Residence\",\"display_title\":\"Fred Rose - Residence (1951-1953)\",\"name\":\"Fred Rose - Residence\"},{\"id\":3920,\"type\":\"exhibit\",\"post_title\":\"Fred Rose &#8211; St. Vincent de Paul Asylum\",\"title\":\"Fred Rose - St. Vincent de Paul Asylum\",\"title_en\":\"Fred Rose - St. Vincent de Paul Asylum\",\"title_fr\":\"Fred Rose - Refuge St. Vincent de Paul\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/fred-rose-st-vincent-de-paul-asylum\\\/\",\"coordinates\":[{\"latitude\":45.5751071,\"longitude\":-73.6628362}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548700cf89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548bfd2573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548d600dc5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a548f1e6f2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5495a6c05c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a5496fc73f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55a82617c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55abe924f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55ad1eeeee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55aea6f28a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b0150031.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b149dd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b44bd5d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b5665f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a55b65b92f2.webp\"],\"address\":\"980 Visitation, Laval\",\"address_en\":\"980 Visitation, Laval\",\"address_fr\":\"980 Visitation, Laval\",\"description\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Fred Rose (n\\u00e9 Rosenberg) was a Communist Member of Parliament, a trade union organizer, and a convicted spy for the Soviet Union. Born in 1907 in Lublin (now Poland), Rose immigrated to Canada with his family in 1916. As a young adult, he worked at factories as an electrician, and joined the Young Communist League in 1924.<\\\/p>    <p>During the Depression, support for communism grew in Montreal, setting the stage for Rose\\u2019s turn to politics following his 1931 conviction and year-long imprisonment on charges of sedition. As a candidate for the Communist Party of Canada (CPC) in the 1935 federal election, Rose took second place in the working-class and immigrant riding of Cartier. Before he could attempt election again, the Communist Party of Canada was banned in 1940, reappearing two years later as the Labour Progressive Party. Under this new heading, Rose ran in a 1943 by-election for Cartier\\u2014whose population was nearly 60 percent Jewish\\u2014against (Liberal Bronfman ally) Lazarus Phillips, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/david-lewis-residence-4\\\/\\\">David Lewis<\\\/a> of the Co-operative Commonwealth Federation (CCF). Rose defeated the only non-Jewish candidate, Paul Mass\\u00e9 of the Bloc Populaire, by only 261 votes. His win was particularly interesting considering that only one year earlier he had published a well-documented and damning pamphlet called \\u201cHitler\\u2019s Fifth Column in Quebec,\\u201d accusing the Duplessis regime of \\u201cclerico-fascism\\u201d. This raised the ire of Montreal\\u2019s future mayor, Jean Drapeau, who sued Rose for libel. Nonetheless, Rose\\u2019s 1943 election was successfully followed with his re-election in 1945.<\\\/p>    <p>Rose is best known as the sitting Member of Parliament who was arrested on charges of conspiracy with the Soviet Union. In September 1945, Soviet Embassy clerk Igor Gouzenko defected in Ottawa, offering 109 classified documents to the RCMP in exchange for asylum. In early 1946, Prime Minister Mackenzie King set up the Royal Commission under the Inquiries Act to investigate Gouzenko\\u2019s claims. Twenty espionage trials resulted in a dozen convictions, including that of Fred Rose in 1946. Rose\\u2019s trial attracted international attention, and Gouzenko\\u2019s defection is thought by some historians to have marked the beginning of the Cold War.<\\\/p>    <p>Rose, who maintained his innocence, was released from prison in 1951, but found it difficult to live with the extensive surveillance of his comings-and-goings by the RCMP. In 1953, he moved to Poland and his Canadian citizenship was revoked in 1957. Despite his desire to return to Canada, Rose lived out the remainder of his life in Poland, dying in 1983.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Fred Rose - St. Vincent de Paul Asylum\",\"display_title\":\"Fred Rose - St. Vincent de Paul Asylum (1946-1951)\",\"name\":\"Fred Rose - St. Vincent de Paul Asylum\"},{\"id\":4043,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Household at birth\",\"title\":\"Ghitta Caiserman - Household at birth\",\"title_en\":\"Ghitta Caiserman - Household at birth\",\"title_fr\":\"Ghitta Caiserman - Maison \\u00e0 la naissance\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-household-at-birth\\\/\",\"coordinates\":[{\"latitude\":45.5164936,\"longitude\":-73.5837436}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"4223 Esplanade, Montreal\",\"address_en\":\"4223 Esplanade, Montreal\",\"address_fr\":\"4223 Esplanade, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1923-01-01\",\"group_title\":\"Ghitta Caiserman - Household at birth\",\"display_title\":\"Ghitta Caiserman - Household at birth (1923)\",\"name\":\"Ghitta Caiserman - Household at birth\"},{\"id\":4050,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Montreal Artists School\",\"title\":\"Ghitta Caiserman - Montreal Artists School\",\"title_en\":\"Ghitta Caiserman - Montreal Artists School\",\"title_fr\":\"Ghitta Caiserman - Montreal Artists School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-montreal-artists-school\\\/\",\"coordinates\":[{\"latitude\":45.4961771,\"longitude\":-73.5775019}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"1421 Mackay, Montreal\",\"address_en\":\"1421 Mackay, Montreal\",\"address_fr\":\"1421 Mackay, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1952-01-01\",\"group_title\":\"Ghitta Caiserman - Montreal Artists School\",\"display_title\":\"Ghitta Caiserman - Montreal Artists School (1946-1952)\",\"name\":\"Ghitta Caiserman - Montreal Artists School\"},{\"id\":4044,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence\\\/\",\"coordinates\":[{\"latitude\":45.5142297,\"longitude\":-73.5707104}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"3504 Coloniale, Montreal\",\"address_en\":\"3504 Coloniale, Montreal\",\"address_fr\":\"3504 Coloniale, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1949-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1946-1949)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":4045,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5068906,\"longitude\":-73.5762135}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"643 Milton, Montreal\",\"address_en\":\"643 Milton, Montreal\",\"address_fr\":\"643 Milton, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1949-1956)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":4046,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.4843892,\"longitude\":-73.5953757}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"353 Kensington, Montreal\",\"address_en\":\"353 Kensington, Montreal\",\"address_fr\":\"353 Kensington, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1956-01-01\",\"end\":\"1964-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1956-1964)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":4047,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4902915,\"longitude\":-73.6049036}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"5 Bellevue, Montreal\",\"address_en\":\"5 Bellevue, Montreal\",\"address_fr\":\"5 Bellevue, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1977-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1964-1977)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":4048,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.4859904,\"longitude\":-73.5905923}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"4266 de Maisonneuve, Montreal\",\"address_en\":\"4266 de Maisonneuve, Montreal\",\"address_fr\":\"4266 de Maisonneuve, Montr\\u00e9al\",\"description\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"<p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1977-01-01\",\"end\":\"1981-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1977-1981)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":4049,\"type\":\"exhibit\",\"post_title\":\"Ghitta Caiserman &#8211; Residence\",\"title\":\"Ghitta Caiserman - Residence\",\"title_en\":\"Ghitta Caiserman - Residence\",\"title_fr\":\"Ghitta Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ghitta-caiserman-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5101056,\"longitude\":-73.5725279}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b48fa85b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4ab68dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4d1b6c7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8b4f646ed6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adc9e0d46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8adebc661b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8ae957f0b9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c8aebb6f236.webp\"],\"address\":\"3475 Jeanne-Mance, Montreal\",\"address_en\":\"3475 Jeanne-Mance, Montreal\",\"address_fr\":\"3475 Jeanne-Mance, Montr\\u00e9al\",\"description\":\"Skim text to make sure there are no typos. Make sure that all uncommon non-English or non-French words are italicized. Make sure there are spaces between paragraphs. Also, on the \\u201cExhibits to Check\\u201d spreadsheet, please highlight any locations that have a general description that does not describe the exact location. (i.e. the Bessarabier Free Loan Society has a general text about landsmanshaften, and nothing about this specific loan society. See also the Vineberg Building.)    <p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_en\":\"Skim text to make sure there are no typos. Make sure that all uncommon non-English or non-French words are italicized. Make sure there are spaces between paragraphs. Also, on the \\u201cExhibits to Check\\u201d spreadsheet, please highlight any locations that have a general description that does not describe the exact location. (i.e. the Bessarabier Free Loan Society has a general text about landsmanshaften, and nothing about this specific loan society. See also the Vineberg Building.)    <p>Ghitta Caiserman (1923-2005) was a well-known Canadian Jewish painter in the second half of the 20th century, a period of significant changes in the art world. In Canada, modernity was expressed through the portrayal of landscapes, while in Quebec this was represented through a shift towards abstraction. Caiserman stood out with her portraits and personal approach to representing reality. <\\\/p>    <p>Ghitta Caiserman\\u2019s parents, Sarah (Wittal) Caiserman (1893-1967) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-residence\\\/\\\"> H.M. Caiserman<\\\/a> (1881-1950), were of Romanian-Jewish heritage. Sarah Caiserman was a pioneering businesswoman who was the founder of Goosey Gander, a children\\u2019s wear company, and was also active in the Labour Zionist <i>Farband<\\\/i> [union]. H.M. Caiserman helped found the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and the Canadian Jewish Congress, two organizations central to Jewish communal life in Montreal. As with many Eastern European Jews of the time, H.M. Caiserman was a socialist. He was part of the Labour Zionist movement as well as a local leader of the United Garment Workers of America union. Ghitta Caiserman inherited her parents\\u2019 socialist values and also became involved in leftist organisations. Although she took a very personal approach to representation, her social values also permeated her artworks in her choice of subjects. Moreover, H.M. Caiserman also had an interest in culture; he published a book on Yiddish poets and reviewed numerous art exhibitions in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. He even helped his daughter gain exposure by positively reviewing her works under a different pen name.<\\\/p>    <p>Ghitta Caiserman started her artistic career at a young age under the instruction of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alexander-bercovitch-studio-residence\\\/\\\">Alexander Bercovitch<\\\/a>. When she was 13 years old she was included in an exhibition of young artists organised by the Art Association of Montreal (today the Montreal Museum of Fine Arts). She studied art at the Parsons School of Design in New York from 1939 to 1943, at the Art Students\\u2019 League of New York, and at the \\u00c9cole des beaux-arts de Montr\\u00e9al. Throughout her studies she met various well-known artists such as Harry Sternberg, a social realist, and Albert Dumouchel, an important painter during the modern period in Quebec. She married <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/alfred-pinsky-residence\\\/\\\">Alfred Pinsky<\\\/a> in 1945, with whom she founded the Montreal Artists School. In 1954, she gave birth to her daughter, Kathe, who would inspire her for several artworks, such as <i>Beach Still Life<\\\/i> (1955) and <i>First Steps <\\\/i>(1956). Ghitta and Alfred Pinsky divorced in 1959, and she remarried Max Roth, a Montreal-based architect, in 1962. In addition to her artistic career, Ghitta Caiserman taught at the Sir George William College (Concordia University) and at the Saidye Bronfman Centre. She gave summer classes in various universities outside of Montreal including Queen\\u2019s University, Mount Allison Universtity, and Mount St. Vincent University.<\\\/p>    <p>Ghitta Caiserman is mainly known for her paintings, but lithography and drawing were very important in her experimental process as well. As Donald F. P. Andrus pointed out in the catalogue he wrote for the 1981 retrospective exhibit of her work, the common thread linking her various themes is her way of representing her subjects according to her own perception of reality and her own life experience. \\u201cSpecific social concerns and the formalistic rhetoric of painting should always, in the context of Caiserman, be seen as secondary to her primary fascination with her unfolding perceptions of where she exists in the greater scheme of things.\\u201d From expressionism to surrealism, or from social subjects to still-lifes, her capacity of interpreting rather than simply looking at her subjects is what made Ghitta Caiserman\\u2019s work special.<\\\/p>    <p>Compiled by Val\\u00e9rie H\\u00e9nault<\\\/p>\",\"description_fr\":\"\",\"start\":\"1981-01-01\",\"end\":\"1981-01-01\",\"group_title\":\"Ghitta Caiserman - Residence\",\"display_title\":\"Ghitta Caiserman - Residence (1981)\",\"name\":\"Ghitta Caiserman - Residence\"},{\"id\":3875,\"type\":\"exhibit\",\"post_title\":\"Grand Rabbinat du Quebec\",\"title\":\"Grand Rabbinat du Quebec\",\"title_en\":\"Grand Rabbinat du Quebec\",\"title_fr\":\"Grand Rabbinat du Qu\\u00e9bec\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/grand-rabbinat-du-quebec\\\/\",\"coordinates\":[{\"latitude\":45.492575,\"longitude\":-73.63320822}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d53fb08911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef3e3ceca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d53e2d845a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1bae406c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1d7efc4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f2117dc3a.webp\"],\"address\":\"4735 Cote Ste. Catherine, Montreal\",\"address_en\":\"4735 Cote Ste. Catherine, Montreal\",\"address_fr\":\"4735 Cote Ste. Catherine, Montr\\u00e9al\",\"description\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1977-01-01\",\"end\":\"1982-12-31\",\"group_title\":\"Grand Rabbinat du Quebec\",\"display_title\":\"Grand Rabbinat du Quebec (1977-1982)\",\"name\":\"Grand Rabbinat du Quebec\"},{\"id\":3876,\"type\":\"exhibit\",\"post_title\":\"Grand Rabbinat du Quebec\",\"title\":\"Grand Rabbinat du Quebec\",\"title_en\":\"Grand Rabbinat du Quebec\",\"title_fr\":\"Grand Rabbinat du Qu\\u00e9bec\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/grand-rabbinat-du-quebec-2\\\/\",\"coordinates\":[{\"latitude\":45.4931259,\"longitude\":-73.634915}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef3e3ceca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d544c2e6dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d546f7e224.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1bae406c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1d7efc4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f2117dc3a.webp\"],\"address\":\"5850 Ave. Victoria, Montreal\",\"address_en\":\"5850 Ave. Victoria, Montreal\",\"address_fr\":\"5850 Ave. Victoria, Montr\\u00e9al\",\"description\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1983-01-01\",\"end\":\"2011-12-31\",\"group_title\":\"Grand Rabbinat du Quebec\",\"display_title\":\"Grand Rabbinat du Quebec (1983-2011)\",\"name\":\"Grand Rabbinat du Quebec\"},{\"id\":3845,\"type\":\"exhibit\",\"post_title\":\"Grand Rabbinat du Quebec &#8211; Association S\\u00e9pharade Francophone (ASF)\",\"title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"title_en\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"title_fr\":\"Grand Rabbinat du Qu\\u00e9bec - Association S\\u00e9pharade Francophone (ASF)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/grand-rabbinat-du-quebec-association-sepharade-francophone-asf\\\/\",\"coordinates\":[{\"latitude\":45.5024969,\"longitude\":-73.6449931}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef3e3ceca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef7145648.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef95b2a37.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1bae406c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1d7efc4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f2117dc3a.webp\"],\"address\":\"700 Lucerne, Montreal\",\"address_en\":\"700 Lucerne, Montreal\",\"address_fr\":\"700 Lucerne, Montr\\u00e9al\",\"description\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1973-12-31\",\"group_title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"display_title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF) (1969-1973)\",\"name\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\"},{\"id\":3874,\"type\":\"exhibit\",\"post_title\":\"Grand Rabbinat du Quebec &#8211; Association S\\u00e9pharade Francophone (ASF)\",\"title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"title_en\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"title_fr\":\"Grand Rabbinat du Qu\\u00e9bec - Association S\\u00e9pharade Francophone (ASF)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/grand-rabbinat-du-quebec-association-sepharade-francophone-asf-2\\\/\",\"coordinates\":[{\"latitude\":45.4925751,\"longitude\":-73.6332082}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597ef3e3ceca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d531c4c294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d539749652.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1bae406c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f1d7efc4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15597f2117dc3a.webp\"],\"address\":\"4735 Cote Ste. Catherine, Montreal\",\"address_en\":\"4735 Cote Ste. Catherine, Montreal\",\"address_fr\":\"4735 Cote Ste. Catherine, Montr\\u00e9al\",\"description\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>The Grand Rabbinat du Qu\\u00e9bec, created in 1978, serves as the umbrella organization addressing the spiritual, social and religious needs of Montreal\\u2019s growing Sephardic community. Although it was originally affiliated with the Communaut\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, differences of opinion concerning tasks and communal responsibilities over which the Rabbinat would have jurisdiction led to the Rabbinat becoming an independent organization. Supervising the Sephardic KSR kosher certification program and promoting a return to Sephardic religious traditions and practice, the Grand Rabbinat oversees the spiritual elements of the community and plays an important role in its cultural, educational, and social life. <\\\/p>    <p>With the independence of French North African colonies starting in the 1950s, a wave of Sephardic Jews left their countries of origin, with many establishing themselves in bilingual Montreal. At first, Montreal\\u2019s Sephardic Jews had few options for religious and cultural affiliation. Often feeling alienated from the established Ashkenazi (and English-speaking) Jewish community, the Sephardic community built its own institutions in the late 1960s and 1970s.  The Rabbinat was created with great fanfare to promote Sephardic Judaism, address the community\\u2019s religious needs, and oversee Jewish education. Under the spiritual leadership today of the Grand Rabbin S\\u00e9farade du Qu\\u00e9bec, David Sabbah, the Sephardic community works to promote Sephardic culture and a spiritual <i>retour aux sources <\\\/i>(return to one\\u2019s roots). More than twenty synagogues in different parts of Montreal and its suburbs now serve the community. <\\\/p>    <p>Born in Morocco, Grand Rabbin Sabbah oversees the independent Commission de la Kacheroute du Grand Rabbinat, a kosher meat certification system identified by the KSR stamp (representing Kacheroute S\\u00e9farade du Rabbinat or KoSheR). The Commission adheres to strict Sephardic rituals of slaughter dictated by the <i>Ch\\u00e9hita Hallaq B\\u00e8t Yoss\\u00e8f.<\\\/i> As the <i>dayane<\\\/i> (judge) of the <i>B\\u00e8t Dine de Montr\\u00e9al<\\\/i> (Rabbinical Tribunal), Rabbin Sabbah also settles cases of get (religious divorces). <\\\/p>    <p>The Rabbinat also supervises the Hevra Kadisha (holy society), which ensures that Jewish laws of washing, dressing and guarding the deceased are observed according to Sephardic tradition before funeral and burial. The <\\\/i>Hevra Kadisha<\\\/i> had been created in 1966 by the Association s\\u00e9pharade francophone (now known as the Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec). In addition, the Grand Rabbinat oversees a <i>mikvah<\\\/i> (a bath used by traditional Jews to attain ritual purity).<\\\/p>    <p>Rabbin Sabbah\\u2019s supervision of Judaic studies extends beyond those of the Sephardic community. In addition to creating the Y\\u00e9shiva Or Tora (religious school), the Institut sup\\u00e9rieur de th\\u00e9ologie juive and the Kolel Torat Ha\\u00efm, which trains spiritual leaders in the Sephardic tradition, in the 1990s Grand Rabbin Sabbah also launched a unique French-language Jewish studies program in the Facult\\u00e9 de th\\u00e9ologie et de sciences religieuses at Universit\\u00e9 Laval. The graduate program in Jewish theology, taught by rabbis with appropriate academic credentials, is testament to the Grand Rabbinat\\u2019s efforts to improve relations between Jews and Quebec society. Rabbin Sabbah continues to teach as an associate professor at l\\u2019Universit\\u00e9 Laval.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1974-01-01\",\"end\":\"1976-12-31\",\"group_title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\",\"display_title\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF) (1974-1976)\",\"name\":\"Grand Rabbinat du Quebec - Association S\\u00e9pharade Francophone (ASF)\"},{\"id\":3755,\"type\":\"exhibit\",\"post_title\":\"H.M. Caiserman &#8211; Canadian Jewish Congress\",\"title\":\"H.M. Caiserman - Canadian Jewish Congress\",\"title_en\":\"H.M. Caiserman - Canadian Jewish Congress\",\"title_fr\":\"H.M. Caiserman - Canadian Jewish Congress\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\",\"coordinates\":[{\"latitude\":45.5075038,\"longitude\":-73.5695519}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\"],\"address\":\"2040 Bleury, Montreal\",\"address_en\":\"2040 Bleury, Montreal\",\"address_fr\":\"2040 Bleury, Montreal\",\"description\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"H.M. Caiserman - Canadian Jewish Congress\",\"display_title\":\"H.M. Caiserman - Canadian Jewish Congress (1919-1941)\",\"name\":\"H.M. Caiserman - Canadian Jewish Congress\"},{\"id\":3756,\"type\":\"exhibit\",\"post_title\":\"H.M. Caiserman &#8211; Canadian Jewish Congress\",\"title\":\"H.M. Caiserman - Canadian Jewish Congress\",\"title_en\":\"H.M. Caiserman - Canadian Jewish Congress\",\"title_fr\":\"H.M. Caiserman - Canadian Jewish Congress\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-2\\\/\",\"coordinates\":[{\"latitude\":45.4997504,\"longitude\":-73.5735966}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\"],\"address\":\"1121 Ste-Catherine O., 6th Floor, Montreal\",\"address_en\":\"1121 Ste-Catherine O., 6th Floor, Montreal\",\"address_fr\":\"1121 Ste-Catherine O., 6th Floor, Montreal\",\"description\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. 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He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. 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He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. 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He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. 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He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"H.M. Caiserman - Residence\",\"display_title\":\"H.M. Caiserman - Residence (1932-1938)\",\"name\":\"H.M. Caiserman - Residence\"},{\"id\":3751,\"type\":\"exhibit\",\"post_title\":\"H.M. Caiserman &#8211; Residence\",\"title\":\"H.M. Caiserman - Residence\",\"title_en\":\"H.M. Caiserman - Residence\",\"title_fr\":\"H.M. Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/h-m-caiserman-residence-9\\\/\",\"coordinates\":[{\"latitude\":45.5171076,\"longitude\":-73.5963575}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\"],\"address\":\"433 St. Joseph O., Montreal\",\"address_en\":\"433 St. Joseph O., Montreal\",\"address_fr\":\"433 St. Joseph O., Montreal\",\"description\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"H.M. Caiserman - Residence\",\"display_title\":\"H.M. Caiserman - Residence (1939-1948)\",\"name\":\"H.M. Caiserman - Residence\"},{\"id\":3752,\"type\":\"exhibit\",\"post_title\":\"H.M. Caiserman &#8211; Residence\",\"title\":\"H.M. Caiserman - Residence\",\"title_en\":\"H.M. Caiserman - Residence\",\"title_fr\":\"H.M. Caiserman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/h-m-caiserman-residence-10\\\/\",\"coordinates\":[{\"latitude\":45.5154949,\"longitude\":-73.59503951}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53703d3ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5376a512ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d537b3c6bec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5385425f3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5388350802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d538c1ce23e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5392e30e04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d53975abdfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d539c48d01a.webp\"],\"address\":\"21 Maplewood, Montreal\",\"address_en\":\"21 Maplewood, Montreal\",\"address_fr\":\"21 Maplewood, Montreal\",\"description\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_en\":\"<p>A Yiddishist, labour leader, refugee activist, and general-secretary of the Canadian Jewish Congress, Hannaniah Meir Caiserman was born in 1884 to a relatively prosperous family in the Carpathian Mountains of Romania. He studied Torah and rabbinic commentaries while still a young boy, and by age thirteen was a devout Jew and a deeply committed Zionist. However, upon his arrival in Bucharest as a young adolescent, he quickly gave up his practice of religion and stopped speaking Yiddish as his main language.<\\\/p>    <p>A committed Yiddishist, Caiserman strongly encouraged local writers like J. I. Segal and Israel Rabinovitch. Caiserman can be considered in many ways the elder of the Montreal Yiddish literary culture, which lasted several decades and whose intellectual vibrancy was rivalled in North America only by New York\\u2019s. The home of H. M. Caiserman and his wife, Sarah Wittal-Caiserman (a designer, entrepreneur and Labour Zionist leader), became a salon for artists and writers. Their support of Jewish artists extended to their daughter, Ghitta Caiserman, a well-known painter who was first married to Alfred Pinsky, another influential painter and art teacher. <\\\/p>    <p>In 1919, Caiserman expanded his influence from labour politics and Jewish intellectual life to a more mainstream organization, the Canadian Jewish Congress. Serving as its general-secretary, Caiserman was a guiding force of the Canadian Jewish Congress from its founding until his death in 1950, except during its years of relative dormancy in the 1920s and early 1930s. From his perch as a community leader, Caiserman orchestrated efforts of relief and rescue for Jews facing dire circumstances all around the world, and traveled after World War II to study firsthand the conditions of Jewish refugees in Poland, Palestine, and South America. He also fought strongly for the achievement of the Zionist ideals he had held for so long, and vigorously defended his fellow Jews against a creeping tide of antisemitism in Quebec in the 1930s. <\\\/p>    <p> Compiled by Richard Kreitner. <\\\/p> \",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"H.M. Caiserman - Residence\",\"display_title\":\"H.M. Caiserman - Residence (1949-1950)\",\"name\":\"H.M. Caiserman - Residence\"},{\"id\":4113,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization\",\"title\":\"Habonim Labour Zionist Youth Organization\",\"title_en\":\"Habonim Labour Zionist Youth Organization\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\",\"coordinates\":[{\"latitude\":45.5223156,\"longitude\":-73.60054352}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"5392 Jeanne-Mance\",\"address_en\":\"5392 Jeanne-Mance\",\"address_fr\":\"\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1945-00-00\",\"end\":\"1950-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization\",\"display_title\":\"Habonim Labour Zionist Youth Organization (1945-1950)\",\"name\":\"Habonim Labour Zionist Youth Organization\"},{\"id\":4114,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization\",\"title\":\"Habonim Labour Zionist Youth Organization\",\"title_en\":\"Habonim Labour Zionist Youth Organization\",\"title_fr\":\"L\\u2019organisation des travailleurs sionistes pour la jeunesse Habonim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization-2\\\/\",\"coordinates\":[{\"latitude\":45.5210627,\"longitude\":-73.5947256}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"5101 de l'Esplanade\",\"address_en\":\"5101 de l'Esplanade\",\"address_fr\":\"5101 de l'Esplanade\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1968-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization\",\"display_title\":\"Habonim Labour Zionist Youth Organization (1951-1968)\",\"name\":\"Habonim Labour Zionist Youth Organization\"},{\"id\":4115,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization  &#8211; Ichud Habonim\",\"title\":\"Habonim Labour Zionist Youth Organization  - Ichud Habonim\",\"title_en\":\"Habonim Labour Zionist Youth Organization  - Ichud Habonim\",\"title_fr\":\"L\\u2019organisation des travailleurs sionistes pour la jeunesse Habonim - Ichud Habonim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization-ichud-habonim\\\/\",\"coordinates\":[{\"latitude\":45.4949636,\"longitude\":-73.6381847}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"4770 av. de Kent, Montreal\",\"address_en\":\"4770 av. de Kent, Montreal\",\"address_fr\":\"4770 de Kent, Montreal\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"1987-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization  - Ichud Habonim\",\"display_title\":\"Habonim Labour Zionist Youth Organization  - Ichud Habonim (1971-1987)\",\"name\":\"Habonim Labour Zionist Youth Organization  - Ichud Habonim\"},{\"id\":4111,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization  &#8211; Paole Zion Yugent\",\"title\":\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent\",\"title_en\":\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent\",\"title_fr\":\"L\\u2019organisation des travailleurs sionistes pour la jeunesse Habonim - Paole Zion Yugent\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization-paole-zion-yugent\\\/\",\"coordinates\":[{\"latitude\":45.518725,\"longitude\":-73.5836999}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"4304 St-Laurent\",\"address_en\":\"4304 St-Laurent\",\"address_fr\":\"4304 St-Laurent\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1940-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent\",\"display_title\":\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent (1937-1940)\",\"name\":\"Habonim Labour Zionist Youth Organization  - Paole Zion Yugent\"},{\"id\":4112,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization  &#8211; Zionist Labor Centre\",\"title\":\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre\",\"title_en\":\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre\",\"title_fr\":\"L\\u2019organisation des travailleurs sionistes pour la jeunesse Habonim - Zionist Labor Centre\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization-zionist-labor-centre\\\/\",\"coordinates\":[{\"latitude\":45.5289484,\"longitude\":-73.6182655}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"5116 Parc Ave\",\"address_en\":\"5116 Parc Ave\",\"address_fr\":\"5116 Parc Ave\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1944-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre\",\"display_title\":\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre (1941-1944)\",\"name\":\"Habonim Labour Zionist Youth Organization  - Zionist Labor Centre\"},{\"id\":4086,\"type\":\"exhibit\",\"post_title\":\"Habonim Labour Zionist Youth Organization &#8211; Young Poalei Zion Youth Alliance\",\"title\":\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance\",\"title_en\":\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance\",\"title_fr\":\"L\\u2019organisation des travailleurs sionistes pour la jeunesse Habonim - Young Poalei Zion Youth Alliance\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\",\"coordinates\":[{\"latitude\":45.519806,\"longitude\":-73.5852146}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7a684aaf8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b7acecb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7b615d474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7baa8c0f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c19ae2ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bd913a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7bf6e0ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155db7c3d14ad7.webp\"],\"address\":\"4435 St-Laurent\",\"address_en\":\"4435 St-Laurent\",\"address_fr\":\"4435 St-Laurent\",\"description\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Youth groups were at the vanguard of Montreal\\u2019s Zionist activism between the 1920s and the 1940s. Alongside the mainstream Young Judaea, the more Left-leaning Habonim and Hashomer Hatzair worked to instill a sense of Jewish national consciousness amongst Montreal Jews through <i>avodah<\\\/i> (work) and <i>aliyah<\\\/i> (immigration to Israel). Connections to labour politics made the organizations popular among immigrant families. Originally a cultural youth group founded in Britain in 1929, Habonim (Builders) became unequivocally Zionist and socialist, and was involved in Israel\\u2019s Kibbutz (collective agricultural communities) Movement, leading training farms in Canada and around the world. Habonim later became affiliated with David Ben-Gurion\\u2019s MAPAI party (today\\u2019s Labor Party in Israel). <\\\/p>    <p>Montreal\\u2019s chapter of Habonim was established in 1935 as the youth branch of the Canadian Poale Zion (Labour Zion) Movement. Eventually named the Habonim Labour Zionist Youth Organization, its meetings took place at the <i>local<\\\/i> (meeting hall) at 5116 Park Avenue, attracting many \\u201cdowntown\\u201d Jewish teens, including <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>. Meetings would begin with a lecture or discussion, followed by the learning of new Israeli songs or dances, and would conclude with socializing and dancing. It was also common for members to attend concerts for special events or to spend more informal evenings listening to records or reading poetry at people\\u2019s homes. <\\\/p>    <p>The progressive Zionist youth movement soon spread nation-wide. Habonim members began engaging in Canadian political and labour activism. Members attended rallies or supported boycotts, and campaigned against antisemitism in Montreal and abroad. Habonim became briefly involved in Canadian politics in 1949, with members promoting poet <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein\\u2019s<\\\/a> campaign as C.C.F. candidate for Parliament.  <\\\/p>    <p>But Habonim\\u2019s main focus and attraction for its members was Zionism. The youth group emphasized the revival of Hebrew through their monthly publication, <i>Haboneh<\\\/i> (the Builder). Through informal educational programs in the <i>kenim<\\\/i> (local chapters) and <i>machanot kayitz<\\\/i> (summer camps), Habonim trained North American youth to become chalutzim (pioneers) to build a Jewish national home, and to become leaders in defending the rights of Jews everywhere. Habonim\\u2019s Camp Kvutza in St. Faustin, Quebec, opened in 1935. Modeled after an Israeli kvutza (collective agricultural colony), it featured arts, scouting activities, overnight excursions, and leadership training. Inspired by principles of social justice, cooperative living and self-government, Israeli <i>shlichim<\\\/i> (emissaries) reinforced ties between North American campers and <i>chaverim<\\\/i> (friends) in Israel, with the objective of promoting <i>aliyah<\\\/i>. Some of the more dedicated members of Habonim went on to a <i>hachshara<\\\/i> (training) farm in Smithville, Ontario (1946\\u20131951), operated in conjunction with Hashomer Hatzair, and then made <i>aliyah<\\\/i>. Another <i>hachshara<\\\/i> farm opened in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal, in 1947.<\\\/p>    <p>Having met the objective of establishing a Jewish state of Israel in 1948, many of the Zionist youth groups experienced a slow decline in the 1960s and 1970s. Previously at the forefront of Zionist activism, many shifted their focus to general youth outreach. They were joined in the 1950s and 1960s by synagogue youth groups like United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as nondenominational groups such as the B\\u2019nai Brith Youth Organization (BBYO). In the 1980s, Habonim merged with the Dror movement (another offshoot of Labour Zionism with Polish and Russian roots), becoming Habonim Dror or Builders of Freedom.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1936-12-31\",\"group_title\":\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance\",\"display_title\":\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance (1935-1936)\",\"name\":\"Habonim Labour Zionist Youth Organization - Young Poalei Zion Youth Alliance\"},{\"id\":3889,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Adath Israel\",\"title\":\"Harry Mayerovitch - Architect of Adath Israel\",\"title_en\":\"Harry Mayerovitch - Architect of Adath Israel\",\"title_fr\":\"Harry Mayerovitch - Architecte de Adath Israel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-adath-israel\\\/\",\"coordinates\":[{\"latitude\":45.4809072,\"longitude\":-73.6557313}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd22c1846a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd20d1388b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd25188836.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fdd4404453.webp\"],\"address\":\"223 Harrow, Montreal\",\"address_en\":\"223 Harrow, Montreal\",\"address_fr\":\"223 Harrow, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1981-01-01\",\"end\":\"1981-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Adath Israel\",\"display_title\":\"Harry Mayerovitch - Architect of Adath Israel (1981)\",\"name\":\"Harry Mayerovitch - Architect of Adath Israel\"},{\"id\":3893,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Adath Israel Academy\",\"title\":\"Harry Mayerovitch - Architect of Adath Israel Academy\",\"title_en\":\"Harry Mayerovitch - Architect of Adath Israel Academy\",\"title_fr\":\"Harry Mayerovitch - Architecte de l'Acad\\u00e9mie Adath Israel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-adath-israel-academy\\\/\",\"coordinates\":[{\"latitude\":45.5191643,\"longitude\":-73.6185408}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd2d41c1ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd2e53f028.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd2f51b5fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fdd8e5d492.webp\"],\"address\":\"899 McEachran, Montreal\",\"address_en\":\"899 McEachran, Montreal\",\"address_fr\":\"899 McEachran, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1947-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Adath Israel Academy\",\"display_title\":\"Harry Mayerovitch - Architect of Adath Israel Academy (1947)\",\"name\":\"Harry Mayerovitch - Architect of Adath Israel Academy\"},{\"id\":3897,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of City Center\",\"title\":\"Harry Mayerovitch - Architect of City Center\",\"title_en\":\"Harry Mayerovitch - Architect of City Center\",\"title_fr\":\"Harry Mayerovitch - Architecte du City Center\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-city-center\\\/\",\"coordinates\":[{\"latitude\":45.5051062,\"longitude\":-73.5691897}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd4bb99296.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd4cbb4d12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd4d88f21f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fdec7703c4.webp\"],\"address\":\"1450 City Councillors, Montreal\",\"address_en\":\"1450 City Councillors, Montreal\",\"address_fr\":\"1450 City Councillors, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1959-01-01\",\"end\":\"1959-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of City Center\",\"display_title\":\"Harry Mayerovitch - Architect of City Center (1959)\",\"name\":\"Harry Mayerovitch - Architect of City Center\"},{\"id\":3888,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Former Residence of Brian Mulroney\",\"title\":\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney\",\"title_en\":\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney\",\"title_fr\":\"Harry Mayerovitch - Architecte de l'ancienne r\\u00e9sidence de Brian Mulroney\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-former-residence-of-brian-mulroney\\\/\",\"coordinates\":[{\"latitude\":45.486617,\"longitude\":-73.6032564}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d75cfa9776.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d75e4df9b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d760561660.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fdcf605995.webp\"],\"address\":\"47 Forden, Montreal\",\"address_en\":\"47 Forden, Montreal\",\"address_fr\":\"47 Forden, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"1950-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney\",\"display_title\":\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney (1950)\",\"name\":\"Harry Mayerovitch - Architect of Former Residence of Brian Mulroney\"},{\"id\":3896,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Guy Metro Building (Concordia)\",\"title\":\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia)\",\"title_en\":\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia)\",\"title_fr\":\"Harry Mayerovitch - Architecte de l'\\u00e9difice du m\\u00e9tro Guy (Concordia)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-guy-metro-building-concordia\\\/\",\"coordinates\":[{\"latitude\":45.4957495,\"longitude\":-73.5789829}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd44fb56a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd45f05d7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd46c28418.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fde74d76b4.webp\"],\"address\":\"1445 Guy, Montreal\",\"address_en\":\"1445 Guy, Montreal\",\"address_fr\":\"1445 Guy, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"1965-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia)\",\"display_title\":\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia) (1965)\",\"name\":\"Harry Mayerovitch - Architect of Guy Metro Building (Concordia)\"},{\"id\":3887,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Jewish Public Library\",\"title\":\"Harry Mayerovitch - Architect of Jewish Public Library\",\"title_en\":\"Harry Mayerovitch - Architect of Jewish Public Library\",\"title_fr\":\"Harry Mayerovitch - Architecte de la Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\",\"coordinates\":[{\"latitude\":45.5183369,\"longitude\":-73.5878337}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d753bf2470.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d755784541.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d757a9a515.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fdca59784e.webp\"],\"address\":\"4499 de l'Esplanade, Montreal\",\"address_en\":\"4499 de l'Esplanade, Montreal\",\"address_fr\":\"4499 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"1952-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Jewish Public Library\",\"display_title\":\"Harry Mayerovitch - Architect of Jewish Public Library (1952)\",\"name\":\"Harry Mayerovitch - Architect of Jewish Public Library\"},{\"id\":3895,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Sternthal Building\",\"title\":\"Harry Mayerovitch - Architect of Sternthal Building \",\"title_en\":\"Harry Mayerovitch - Architect of Sternthal Building \",\"title_fr\":\"Harry Mayerovitch - Architecte de l'immeuble Sternthal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-sternthal-building\\\/\",\"coordinates\":[{\"latitude\":45.5057187,\"longitude\":-73.5683177}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd3cb5c90c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd3e352c01.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd3f0241d6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fddcd9f240.webp\"],\"address\":\"1435 Saint-Alexandre, Montreal\",\"address_en\":\"1435 Saint-Alexandre, Montreal\",\"address_fr\":\"1435 Saint-Alexandre, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Sternthal Building\",\"display_title\":\"Harry Mayerovitch - Architect of Sternthal Building (1948)\",\"name\":\"Harry Mayerovitch - Architect of Sternthal Building\"},{\"id\":3894,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Architect of Young Israel of Montreal\",\"title\":\"Harry Mayerovitch - Architect of Young Israel of Montreal\",\"title_en\":\"Harry Mayerovitch - Architect of Young Israel of Montreal\",\"title_fr\":\"Harry Mayerovitch - Architecte de la Young Israel of Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-architect-of-young-israel-of-montreal\\\/\",\"coordinates\":[{\"latitude\":45.5107596,\"longitude\":-73.6238128}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd33f351f5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd35da40c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd36a5f9f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67747d74f5.webp\"],\"address\":\"6235 Hillsdale, Montreal\",\"address_en\":\"6235 Hillsdale, Montreal\",\"address_fr\":\"6235 Hillsdale, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"1950-01-01\",\"group_title\":\"Harry Mayerovitch - Architect of Young Israel of Montreal\",\"display_title\":\"Harry Mayerovitch - Architect of Young Israel of Montreal (1950)\",\"name\":\"Harry Mayerovitch - Architect of Young Israel of Montreal\"},{\"id\":3866,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Mayerovitch and Bernstein (offices)\",\"title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"title_en\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"title_fr\":\"Harry Mayerovitch - Mayerovitch and Bernstein (bureaux)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-mayerovitch-and-bernstein-offices\\\/\",\"coordinates\":[{\"latitude\":45.5033748,\"longitude\":-73.5672164}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1dfe6df01.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1f019114e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1f1f11f39.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2353d9c5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\"],\"address\":\"1178 Place Phillips, Montreal\",\"address_en\":\"1178 Place Phillips, Montreal\",\"address_fr\":\"1178 Place Phillips, Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"display_title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1937-1948)\",\"name\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\"},{\"id\":3884,\"type\":\"exhibit\",\"post_title\":\"Harry Mayerovitch &#8211; Mayerovitch and Bernstein (offices)\",\"title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"title_en\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"title_fr\":\"Harry Mayerovitch - Mayerovitch and Bernstein (bureaux)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-mayerovitch-mayerovitch-and-bernstein-offices-2\\\/\",\"coordinates\":[{\"latitude\":45.4952065,\"longitude\":-73.5774778}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e37014e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e643a43e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1e8bede75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c1eb1ce87e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d7450d1963.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d749f2d36f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d74ba58322.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c238328124.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23a6c289c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23d01d568.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c23f95b1fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c24243facc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c243fe60f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fd880c884a.webp\"],\"address\":\"1500 Ste-Catherine O., Montreal\",\"address_en\":\"1500 Ste-Catherine O., Montreal\",\"address_fr\":\"1500 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A man of many talents, Harry Mayerovitch (1910-2004) distinguished himself in a number of fields. By turns architect, painter, creator of propaganda posters, author, and accordion player, Mayerovitch left a unique mark on Canada\\u2019s arts and culture landscape.<\\\/p>  <p>Born in Montreal to a family of Romanian Jewish immigrants, he grew up in the town of Rockland, Ontario. Returning to Montreal at age 15, he went on to study law at McGill University. There, he developed a passion for drawing and the arts and decided to switch paths, enrolling in the school of architecture and earning his degree in 1933. After working with with renowned architect Percy Nobbs, Mayerovitch entered into partnership with Alan Bernstein in 1935. The buildings he designed over the course of his career include the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Library<\\\/a> at the corner of Esplanade and Mont-Royal (now home to contemporary dance ensemble Compagnie Marie Chouinard), the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel\\\/\\\">Adath Israel Academy<\\\/a> in Outremont, and the home of former Canadian Prime Minister Brian Mulroney in Westmount.<\\\/p>  <p>A first trip to Europe in the early 1930s instilled in him a sense of social engagement and political awareness. Like many artists of his time, he was drawn to socialism. His Communist Party affinities led him to the design of propaganda posters and his work attracted attention. Recruited by the National Film Board (NFB), he was appointed director of its Wartime Information Board in 1940. During the Second World War, he designed numerous posters to promote the war effort and recruitment. In the following decades, his activities included his participation in an exhibition at the Montreal Museum of Fine Arts commemorating the national bicentenary of Canadian Jewry (1995) and his work as chairman of the board of the theme committee for Expo 67. He also wrote and illustrated a dozen books, including <i>The Other One<\\\/i> (1973), <i>How Architecture Speaks and Fashions our Lives<\\\/i> (1996) and <i>Way to Go<\\\/i> (2004). In the 1950s, he drew a regular comic strip for the <i>Westmount Examiner<\\\/i>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1957-01-01\",\"group_title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\",\"display_title\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices) (1949-1957)\",\"name\":\"Harry Mayerovitch - Mayerovitch and Bernstein (offices)\"},{\"id\":3860,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; BonFire Restaurant\",\"title\":\"Harry Ship - BonFire Restaurant\",\"title_en\":\"Harry Ship - BonFire Restaurant\",\"title_fr\":\"Harry Ship - Restaurant BonFire \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-bonfire-restaurant\\\/\",\"coordinates\":[{\"latitude\":45.4947172,\"longitude\":-73.654288}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559acd749cacf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"7450 D\\u00e9carie, Montreal\",\"address_en\":\"7450 D\\u00e9carie, Montreal\",\"address_fr\":\"7450 D\\u00e9carie, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1954-01-01\",\"end\":\"1959-01-01\",\"group_title\":\"Harry Ship - BonFire Restaurant\",\"display_title\":\"Harry Ship - BonFire Restaurant (1954-1959)\",\"name\":\"Harry Ship - BonFire Restaurant\"},{\"id\":3858,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Chez Par\\u00e9e\",\"title\":\"Harry Ship - Chez Par\\u00e9e\",\"title_en\":\"Harry Ship - Chez Par\\u00e9e\",\"title_fr\":\"Harry Ship - Chez Par\\u00e9e\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-chez-paree\\\/\",\"coordinates\":[{\"latitude\":45.499106,\"longitude\":-73.573149}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559accaeec141.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"1258 Stanley, Montreal\",\"address_en\":\"1258 Stanley, Montreal\",\"address_fr\":\"1258 Stanley, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Harry Ship - Chez Par\\u00e9e\",\"display_title\":\"Harry Ship - Chez Par\\u00e9e (1952-2015)\",\"name\":\"Harry Ship - Chez Par\\u00e9e\"},{\"id\":3861,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Club Social Alexandre\",\"title\":\"Harry Ship - Club Social Alexandre\",\"title_en\":\"Harry Ship - Club Social Alexandre\",\"title_fr\":\"Harry Ship - Club Social Alexandre\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-club-social-alexandre\\\/\",\"coordinates\":[{\"latitude\":45.5164557,\"longitude\":-73.5579498}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559acde0bfd14.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"906 Ste-Catherine E., Montreal\",\"address_en\":\"906 Ste-Catherine E., Montreal\",\"address_fr\":\"906 Ste-Catherine E., Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1947-01-01\",\"group_title\":\"Harry Ship - Club Social Alexandre\",\"display_title\":\"Harry Ship - Club Social Alexandre (1940-1947)\",\"name\":\"Harry Ship - Club Social Alexandre\"},{\"id\":3862,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Mount Royal Bridge Club\",\"title\":\"Harry Ship - Mount Royal Bridge Club\",\"title_en\":\"Harry Ship - Mount Royal Bridge Club\",\"title_fr\":\"Harry Ship - Club de bridge Mont-Royal \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-mount-royal-bridge-club\\\/\",\"coordinates\":[{\"latitude\":45.4605575,\"longitude\":-73.6595818}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ace355842f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"7440 C\\u00f4te-St-Luc, Montreal\",\"address_en\":\"7440 C\\u00f4te-St-Luc, Montreal\",\"address_fr\":\"7440 C\\u00f4te-St-Luc, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1946-01-01\",\"group_title\":\"Harry Ship - Mount Royal Bridge Club\",\"display_title\":\"Harry Ship - Mount Royal Bridge Club (1945-1946)\",\"name\":\"Harry Ship - Mount Royal Bridge Club\"},{\"id\":3844,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Residence\",\"title\":\"Harry Ship - Residence\",\"title_en\":\"Harry Ship - Residence\",\"title_fr\":\"Harry Ship - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-residence\\\/\",\"coordinates\":[{\"latitude\":45.5075369,\"longitude\":-73.5658271}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e72c98bce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"180 Ste-Catherine O., Montreal\",\"address_en\":\"180 Ste-Catherine O., Montreal\",\"address_fr\":\"180 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Harry Ship - Residence\",\"display_title\":\"Harry Ship - Residence (1938-1940)\",\"name\":\"Harry Ship - Residence\"},{\"id\":3856,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Residence\",\"title\":\"Harry Ship - Residence\",\"title_en\":\"Harry Ship - Residence\",\"title_fr\":\"Harry Ship - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5063997,\"longitude\":-73.6233831}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559acbd5920e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"5780 Darlington, Montreal\",\"address_en\":\"5780 Darlington, Montreal\",\"address_fr\":\"5780 Darlington, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1945-01-01\",\"group_title\":\"Harry Ship - Residence\",\"display_title\":\"Harry Ship - Residence (1942-1945)\",\"name\":\"Harry Ship - Residence\"},{\"id\":3857,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Residence\",\"title\":\"Harry Ship - Residence\",\"title_en\":\"Harry Ship - Residence\",\"title_fr\":\"Harry Ship - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5156665,\"longitude\":-73.6027711}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559acc2d9ee06.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"324 C\\u00f4te-Ste-Catherine, Montreal\",\"address_en\":\"324 C\\u00f4te-Ste-Catherine, Montreal\",\"address_fr\":\"324 C\\u00f4te-Ste-Catherine, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Harry Ship - Residence\",\"display_title\":\"Harry Ship - Residence (1946-1956)\",\"name\":\"Harry Ship - Residence\"},{\"id\":3859,\"type\":\"exhibit\",\"post_title\":\"Harry Ship &#8211; Tic-Toc Club\",\"title\":\"Harry Ship - Tic-Toc Club\",\"title_en\":\"Harry Ship - Tic-Toc Club\",\"title_fr\":\"Harry Ship - Club Tic-Toc\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/harry-ship-tic-toc-club\\\/\",\"coordinates\":[{\"latitude\":45.499106,\"longitude\":-73.5731491}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6c6232da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e6e6ced10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559acd281dacc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e89e879c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e8d2711d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e9067a066.webp\"],\"address\":\"1258 Stanley, Montreal\",\"address_en\":\"1258 Stanley, Montreal\",\"address_fr\":\"1258 Stanley, Montr\\u00e9al\",\"description\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Known as the \\u201cKing of Montreal Gamblers,\\u201d Harry Ship (1913\\u20131998) operated one of Montreal\\u2019s most notorious and prestigious gambling rackets in the 1940s. This era saw the prominent involvement of East European immigrant Jews in organized crime. Figures such as Harry Davis, Barney Shulkin, Harry Feldman and Max Shapiro were part of the Montreal underworld and active especially in illegal gambling businesses. Ship\\u2019s business ran from a series of apartments, called \\u201cwhite houses,\\u201d with branches downtown on Ste. Catherine Street, in Lachine, in Greenfield Park, and even on a farm in C\\u00f4te St. Luc. These establishments were informal illegal casinos, which mimicked their more legal cousins in other parts of the world by using techniques such as serving food to the gaming tables so visitors would not stop gambling. Some \\u201cwhite houses\\u201d also hosted cubicles, in which Ship\\u2019s employees were given notepads and telephones for taking bets on everything from sporting events to election results. <\\\/p>    <p>Ship\\u2019s preternatural relationship with numbers was known well before he took up gambling. He attended Queen\\u2019s University where he excelled in mathematics, but did not graduate. His gambling empire made him very wealthy, and he was known to live lavishly. He owned a mansion in Outremont and the legendary nightclub Chez Par\\u00e9e, which featured notable performers such as Dean Martin and Frank Sinatra. Ship was a shameless self-promoter. Supposedly equipped with a public relations team, he even sponsored a junior baseball team, called the Shipmates.<\\\/p>    <p>However, Ship\\u2019s reign did not last long. A prominent lawyer, Pax Plante, publicly declared war on Montreal\\u2019s gambling rackets. Plante\\u2019s crusades were often accompanied by local media, and, in 1946, he made Ship his main target. In January 1948, Ship was arrested and found guilty on three counts for operating illegal gambling houses. At his trial, he claimed to be bankrupt \\u2013 there is speculation that this was, in fact, true due to his personal addiction to gambling. Ship\\u2019s empire was eventually taken over by the emerging Sicilian Mafia faction in Montreal, who made threats to his life. Little is known about Ship after he was forced out of the gambling and criminal underworld at the end of the 1950s. <\\\/p>    <p>Ship\\u2019s legacy in the Jewish community was immortalized in <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>\\u2019s novel, <i>The Apprenticeship of Duddy Kravitz<\\\/i>. Richler\\u2019s character, \\u201cThe Boy Wonder,\\u201d was based on Ship, who went by the same nickname.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1952-01-01\",\"group_title\":\"Harry Ship - Tic-Toc Club\",\"display_title\":\"Harry Ship - Tic-Toc Club (1938-1952)\",\"name\":\"Harry Ship - Tic-Toc Club\"},{\"id\":3843,\"type\":\"exhibit\",\"post_title\":\"Hart Memorial Trophy &#8211; Cecil Hart\",\"title\":\"Hart Memorial Trophy - Cecil Hart\",\"title_en\":\"Hart Memorial Trophy - Cecil Hart\",\"title_fr\":\"Le troph\\u00e9e Hart - Cecil Hart\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hart-memorial-trophy-cecil-hart\\\/\",\"coordinates\":[{\"latitude\":45.5061379,\"longitude\":-73.5720164}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e30a724e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a53262a513a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e4b08a896.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a535e98ad3f.webp\"],\"address\":\"500 Sherbrooke O., Montreal\",\"address_en\":\"500 Sherbrooke O., Montreal\",\"address_fr\":\"500 Sherbrooke O., Montr\\u00e9al\",\"description\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1939-01-01\",\"group_title\":\"Hart Memorial Trophy - Cecil Hart\",\"display_title\":\"Hart Memorial Trophy - Cecil Hart (1923-1939)\",\"name\":\"Hart Memorial Trophy - Cecil Hart\"},{\"id\":3910,\"type\":\"exhibit\",\"post_title\":\"Hart Memorial Trophy &#8211; Montreal Forum\",\"title\":\"Hart Memorial Trophy - Montreal Forum\",\"title_en\":\"Hart Memorial Trophy - Montreal Forum\",\"title_fr\":\"Le troph\\u00e9e Hart - Forum de Montr\\u00e9al\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hart-memorial-trophy-montreal-forum\\\/\",\"coordinates\":[{\"latitude\":45.4901722,\"longitude\":-73.58398061}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e30a724e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a53262a513a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e4b08a896.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a535e98ad3f.webp\"],\"address\":\"2313 Ste-Catherine O., Montreal\",\"address_en\":\"2313 Ste-Catherine O., Montreal\",\"address_fr\":\"2313 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1932-01-01\",\"group_title\":\"Hart Memorial Trophy - Montreal Forum\",\"display_title\":\"Hart Memorial Trophy - Montreal Forum (1926-1932)\",\"name\":\"Hart Memorial Trophy - Montreal Forum\"},{\"id\":3911,\"type\":\"exhibit\",\"post_title\":\"Hart Memorial Trophy &#8211; Montreal Forum\",\"title\":\"Hart Memorial Trophy - Montreal Forum\",\"title_en\":\"Hart Memorial Trophy - Montreal Forum\",\"title_fr\":\"Le troph\\u00e9e Hart - Forum de Montr\\u00e9al\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hart-memorial-trophy-montreal-forum-2\\\/\",\"coordinates\":[{\"latitude\":45.4901722,\"longitude\":-73.5839806}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e30a724e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a53262a513a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e4b08a896.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a535e98ad3f.webp\"],\"address\":\"2313 Ste-Catherine O., Montreal\",\"address_en\":\"2313 Ste-Catherine O., Montreal\",\"address_fr\":\"2313 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1939-01-01\",\"group_title\":\"Hart Memorial Trophy - Montreal Forum\",\"display_title\":\"Hart Memorial Trophy - Montreal Forum (1936-1939)\",\"name\":\"Hart Memorial Trophy - Montreal Forum\"},{\"id\":3909,\"type\":\"exhibit\",\"post_title\":\"Hart Memorial Trophy &#8211; Mount Royal Arena\",\"title\":\"Hart Memorial Trophy - Mount Royal Arena\",\"title_en\":\"Hart Memorial Trophy - Mount Royal Arena\",\"title_fr\":\"Le troph\\u00e9e Hart - Ar\\u00e9na du Mont-Royal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hart-memorial-trophy-mount-royal-arena\\\/\",\"coordinates\":[{\"latitude\":45.5195301,\"longitude\":-73.5869335}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e30a724e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a53262a513a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596e4b08a896.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a535e98ad3f.webp\"],\"address\":\"50 Mont-Royal O., Montreal\",\"address_en\":\"50 Mont-Royal O., Montreal\",\"address_fr\":\"50 Mont-Royal O., Montr\\u00e9al\",\"description\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Hart Memorial Trophy is an annual award given to the Most Valuable Player in the National Hockey League. The Professional Hockey Writers\\u2019 Association selects the recipient of the award. The original Hart Trophy was donated to the league in 1923 by Dr. David Hart, father of famed Montreal Canadiens\\u2019 coach Cecil Hart. Cecil Hart\\u2019s major achievement in coaching the Canadiens occurred during the 1929\\u20131930 and 1930\\u20131931 seasons, when the team won the championship twice in a row. Hart was fired as the team\\u2019s coach in 1932, but was rehired due to popular demand in 1936. Hart\\u2019s team never regained the championship during his last years of coaching them, but his influence and popularity as coach remained intact. <\\\/p>    <p>David and Cecil Hart were descendants of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence\\\/\\\">Aaron Hart<\\\/a>, the most well known founder of Montreal and Canada\\u2019s Jewish community in the 1760s. The Hart Memorial Trophy was presented by the National Hockey League in 1960 after the original Hart Trophy was retired to the NHL Hall of Fame. It was dedicated to the memory of Cecil Hart, who died in 1940. Wayne Gretsky currently stands as the most awarded player; he earned it nine times, eight of which were consecutive. Sixteen Montreal Canadiens players have also won the award.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Hart Memorial Trophy - Mount Royal Arena\",\"display_title\":\"Hart Memorial Trophy - Mount Royal Arena (1920-1926)\",\"name\":\"Hart Memorial Trophy - Mount Royal Arena\"},{\"id\":3827,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club\",\"title\":\"Hashomer Hatzair Club\",\"title_en\":\"Hashomer Hatzair Club\",\"title_fr\":\"Club Hashomer Hatzair\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club\\\/\",\"coordinates\":[{\"latitude\":45.5187842,\"longitude\":-73.5830926}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\"],\"address\":\"4283 St-Laurent, Montreal\",\"address_en\":\"4283 St-Laurent, Montreal\",\"address_fr\":\"4283 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1936-01-01\",\"group_title\":\"Hashomer Hatzair Club\",\"display_title\":\"Hashomer Hatzair Club (1934-1936)\",\"name\":\"Hashomer Hatzair Club\"},{\"id\":3835,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club\",\"title\":\"Hashomer Hatzair Club\",\"title_en\":\"Hashomer Hatzair Club\",\"title_fr\":\"Club Hashomer Hatzair\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-2\\\/\",\"coordinates\":[{\"latitude\":45.5197786,\"longitude\":-73.5853548}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\"],\"address\":\"4435 St-Laurent, Montreal\",\"address_en\":\"4435 St-Laurent, Montreal\",\"address_fr\":\"4435 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1941-01-01\",\"group_title\":\"Hashomer Hatzair Club\",\"display_title\":\"Hashomer Hatzair Club (1934-1941)\",\"name\":\"Hashomer Hatzair Club\"},{\"id\":3837,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Hashomer Hatzair Youth\",\"title\":\"Hashomer Hatzair Club - Hashomer Hatzair Youth \",\"title_en\":\"Hashomer Hatzair Club - Hashomer Hatzair Youth \",\"title_fr\":\"Club Hashomer Hatzair - Hashomer Hatzair Youth \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-hashomer-hatzair-youth\\\/\",\"coordinates\":[{\"latitude\":45.4821867,\"longitude\":-73.6338924}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\"],\"address\":\"5236 Clanranald, Montreal\",\"address_en\":\"5236 Clanranald, Montreal\",\"address_fr\":\"5236 Clanranald, Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1985-01-01\",\"group_title\":\"Hashomer Hatzair Club - Hashomer Hatzair Youth\",\"display_title\":\"Hashomer Hatzair Club - Hashomer Hatzair Youth (1966-1985)\",\"name\":\"Hashomer Hatzair Club - Hashomer Hatzair Youth\"},{\"id\":3836,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Hashomrim Club\",\"title\":\"Hashomer Hatzair Club - Hashomrim Club\",\"title_en\":\"Hashomer Hatzair Club - Hashomrim Club\",\"title_fr\":\"Club Hashomer Hatzair - Club Hashomrim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-hashomrim-club\\\/\",\"coordinates\":[{\"latitude\":45.5222095,\"longitude\":-73.59600521}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\"],\"address\":\"130 Fairmount O., Montreal\",\"address_en\":\"130 Fairmount O., Montreal\",\"address_fr\":\"130 Fairmount O., Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1945-01-01\",\"group_title\":\"Hashomer Hatzair Club - Hashomrim Club\",\"display_title\":\"Hashomer Hatzair Club - Hashomrim Club (1944-1945)\",\"name\":\"Hashomer Hatzair Club - Hashomrim Club\"},{\"id\":3838,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Ken Montreal\",\"title\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_en\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_fr\":\"Club Hashomer Hatzair - Ken Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-ken-montreal\\\/\",\"coordinates\":[{\"latitude\":45.5222095,\"longitude\":-73.5960052}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d88982ecc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8b7cd989.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8d54a01c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8f36d19c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d9174151a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d94e1bb75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d969f36d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8ce6f3a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8f14d49a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac90ba1012.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac92891507.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac94145ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac965b9ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac984d7acd.webp\"],\"address\":\"130 Fairmount O., Montreal\",\"address_en\":\"130 Fairmount O., Montreal\",\"address_fr\":\"130 Fairmount O., Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1942-01-01\",\"group_title\":\"Hashomer Hatzair Club - Ken Montreal\",\"display_title\":\"Hashomer Hatzair Club - Ken Montreal (1942)\",\"name\":\"Hashomer Hatzair Club - Ken Montreal\"},{\"id\":3839,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Ken Montreal\",\"title\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_en\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_fr\":\"Club Hashomer Hatzair - Ken Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-ken-montreal-2\\\/\",\"coordinates\":[{\"latitude\":45.5197293,\"longitude\":-73.5963999}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d88982ecc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8b7cd989.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8d54a01c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8f36d19c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d9174151a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d94e1bb75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d969f36d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8ce6f3a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8f14d49a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac90ba1012.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac92891507.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac94145ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac965b9ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac984d7acd.webp\"],\"address\":\"5116 Parc, Montreal\",\"address_en\":\"5116 Parc, Montreal\",\"address_fr\":\"5116 Parc, Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1943-01-01\",\"group_title\":\"Hashomer Hatzair Club - Ken Montreal\",\"display_title\":\"Hashomer Hatzair Club - Ken Montreal (1943)\",\"name\":\"Hashomer Hatzair Club - Ken Montreal\"},{\"id\":3840,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Ken Montreal\",\"title\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_en\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-ken-montreal-3\\\/\",\"coordinates\":[{\"latitude\":45.5237131,\"longitude\":-73.5946879}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d88982ecc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8b7cd989.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8d54a01c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8f36d19c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d9174151a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d94e1bb75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d969f36d1.webp\"],\"address\":\"23 Fairmount O., Montreal\",\"address_en\":\"23 Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1946-01-01\",\"group_title\":\"Hashomer Hatzair Club - Ken Montreal\",\"display_title\":\"Hashomer Hatzair Club - Ken Montreal (1946)\",\"name\":\"Hashomer Hatzair Club - Ken Montreal\"},{\"id\":3841,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Ken Montreal\",\"title\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_en\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-ken-montreal-4\\\/\",\"coordinates\":[{\"latitude\":45.523102,\"longitude\":-73.5965771}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d88982ecc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8b7cd989.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8d54a01c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8f36d19c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d9174151a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d94e1bb75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d969f36d1.webp\"],\"address\":\"5250 St-Urbain, Montreal\",\"address_en\":\"5250 St-Urbain, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1958-01-01\",\"group_title\":\"Hashomer Hatzair Club - Ken Montreal\",\"display_title\":\"Hashomer Hatzair Club - Ken Montreal (1946-1958)\",\"name\":\"Hashomer Hatzair Club - Ken Montreal\"},{\"id\":3842,\"type\":\"exhibit\",\"post_title\":\"Hashomer Hatzair Club &#8211; Ken Montreal\",\"title\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_en\":\"Hashomer Hatzair Club - Ken Montreal\",\"title_fr\":\"Club Hashomer Hatzair - Ken Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hashomer-hatzair-club-ken-montreal-5\\\/\",\"coordinates\":[{\"latitude\":45.5123108,\"longitude\":-73.6307231}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596944389b36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155969467c66f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694a9d7b3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694ccd1655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559694fe6df53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695201974f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596953d3e9a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596955f0fcd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695a903844.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695c212f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559695e630969.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d88982ecc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8b7cd989.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8d54a01c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d8f36d19c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d9174151a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d94e1bb75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596d969f36d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de6d1af94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596de928adbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596deb5853e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596ded687dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596def604f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df116a29e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df2e6d50b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df4867fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df64942ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df7fa1914.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15596df9f4b81f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8ce6f3a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac8f14d49a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac90ba1012.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac92891507.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac94145ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac965b9ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559ac984d7acd.webp\"],\"address\":\"2680 Ekers, Montreal\",\"address_en\":\"2680 Ekers, Montreal\",\"address_fr\":\"2680 Ekers, Montr\\u00e9al\",\"description\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>The height of Montreal\\u2019s Zionist youth activity occurred between the 1920s and 1940s as the community organized to establish a Jewish State. Alongside the mainstream Young Judaea and the Labour Zionist Habonim, the group Hashomer Hatzair (The Young Guard) was Montreal\\u2019s most Left-leaning and often its most popular Zionist youth group \\u2013 its connections to labour politics making it attractive to immigrant families. Hashomer focused on Hebrew language and culture, and prepared its members to make <i>aliyah<\\\/i> (immigration to Israel) and to work on kibbutzim.<\\\/p>    <p>Hashomer Hatzair was created in 1916 when Hashomer, a British scouting program, joined the Galician Ze\\u2019irei Zion (Youth of Zion) nationalist cultural group. By the 1930s, the radical socialist movement had become the strongest Zionist youth group in Eastern Europe. Its members were at the forefront of Jewish resistance during the Holocaust, including the 1943 Warsaw Ghetto Uprising, led by Mordechai Anielewicz.<\\\/p>      <p>European members brought Hashomer Hatzair to North America in the 1920s, founding the Montreal <i>ken<\\\/i> (nest) in 1923. By the 1940s, it boasted 400 members, making it the largest <i>ken<\\\/i> in North America. At the <i>ken<\\\/i>, <i>shomrim<\\\/i> wore scouting-inspired shirts and triangular ties. Their meetings, conducted in Hebrew and Yiddish, emphasized Jewish culture and prepared members for life in Israel. <i>Shomrim<\\\/i> met outdoors or in private homes before renting a space at 5250 St. Urbain in the 1940s. A social gathering place, the ken also hosted Israeli <i>shlichim<\\\/i> (emissaries) as well as Zionist leaders such as Golda Meir, David Ben-Gurion, and Chaim Weizmann.<\\\/p>    <p>Hashomer life continued each summer at camps at three locations in the Laurentians, the first opening in 1929, the last, Camp <i>Shomria<\\\/i>, opening in the 1950s. From the movement\\u2019s onset, <i>hechalutz<\\\/i> (pioneering) or <i>hachshara<\\\/i> (training) farms were established, including one built near Prescott, Ontario, in 1944, where members prepared for kibbutz life. Another <i>hachshara<\\\/i> farm in Smithville, Ontario, was run jointly with Habonim from 1946 to 1951. In 1947, it was replicated by yet another <i>hachshara<\\\/i> farm in Sainte-Julie-de-Verch\\u00e8res, just east of Montreal.<\\\/p>    <p>As in Eastern Europe, where membership in the Hebrew-speaking group symbolized rebellion against Yiddish-speaking parents, Montreal <i>shomrim<\\\/i> demonstrated audacity even within their movement. While their American <i>achim<\\\/i> (\\u201cbrothers\\u201d) debated the logistics of <i>aliyah<\\\/i>, the ideal was quickly transformed into action in Montreal. The first North American member to go to Palestine was from Montreal. In 1931, five Montreal <i>shomrim<\\\/i> made <i>aliyah<\\\/i>, and were the first from the North American movement to help establish Kibbutz Ein Hashofet in 1937.<\\\/p>    <p>The Second World War led to a temporary decline of the movement, as leaders were drafted into the army, Palestine was declared \\u201cclosed\\u201d to immigration, and concerns rose about Hashomer\\u2019s socialist ideology. The war years allowed the North American chapters to debate their ideology and programs at national conferences, including in 1949 at Montreal\\u2019s Monument National Theatre. The subsequent founding of Montreal\\u2019s \\u201c<i>Kibbutz Aliyah Vav<\\\/i>\\u201d (a special group that made a new push to prepare members for <i>aliyah<\\\/i>), helped reassert the movement\\u2019s vitality.<\\\/p>     <p>But with the establishment of Israel in 1948, many Zionist youth groups shifted their focus to general outreach. When the Jewish community migrated west in the 1950s and 1960s, the Hashomer <i>ken<\\\/i> moved to Snowdon where it remained a popular centre. Montreal\\u2019s ken declined in the 1970s with the exodus of many English-speaking Jews, making the Toronto <i>ken<\\\/i> the only Canadian branch. Camp Shomria near Perth, Ontario, still features the experience of \\u201cliving on a kibbutz.\\u201d Hashomer Hatzair remains active in Israel, as the youth division of the left-wing <i>Meretz<\\\/i> Party.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1960-01-01\",\"group_title\":\"Hashomer Hatzair Club - Ken Montreal\",\"display_title\":\"Hashomer Hatzair Club - Ken Montreal (1960)\",\"name\":\"Hashomer Hatzair Club - Ken Montreal\"},{\"id\":3563,\"type\":\"exhibit\",\"post_title\":\"Hazzan Eugene Goldberger\",\"title\":\"Hazzan Eugene Goldberger\",\"title_en\":\"Hazzan Eugene Goldberger\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-eugene-goldberger\\\/\",\"coordinates\":[{\"latitude\":45.519154,\"longitude\":-73.6185501}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b47d5762e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b4851e2527.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/hgT2bOw2BKE\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150ca05e34058a.webp\"],\"address\":\"899 McEachran\",\"address_en\":\"899 McEachran\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio: <\\\/strong>Hazzan Eugene Goldberger sings \\\"A Prayer,\\\" a song in Yiddish.<\\\/p>  <hr>       <p>Hazzan Eugene Goldberger was born in former Czechoslovakia, the descendant of five generations of cantors. He trained at the Royal Conservatory of Music in Vienna, and later in Milan. Goldberger performed as a concert musician in Austria, the former Yugoslavia, Czechoslovakia and Denmark. In Copenhagen, he was a soloist of the reputed Tivoli Concert Hall Orchestra.<\\\/p>     <p>From Copenhagen, Goldberger immigrated to Montreal in 1946 to become the cantor at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel-2\\\/\\\">Adath Israel Congregation.<\\\/a> He held this position throughout the congregation\\u2019s most thriving years until 1965 when he left for Israel. In 1968, he moved to the United States and became cantor at Tifereth Israel Synagogue in San Diego, California. He passed away in Israel.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>\",\"description_en\":\"<p><strong>Audio: <\\\/strong>Hazzan Eugene Goldberger sings \\\"A Prayer,\\\" a song in Yiddish.<\\\/p>  <hr>       <p>Hazzan Eugene Goldberger was born in former Czechoslovakia, the descendant of five generations of cantors. He trained at the Royal Conservatory of Music in Vienna, and later in Milan. Goldberger performed as a concert musician in Austria, the former Yugoslavia, Czechoslovakia and Denmark. In Copenhagen, he was a soloist of the reputed Tivoli Concert Hall Orchestra.<\\\/p>     <p>From Copenhagen, Goldberger immigrated to Montreal in 1946 to become the cantor at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-israel-2\\\/\\\">Adath Israel Congregation.<\\\/a> He held this position throughout the congregation\\u2019s most thriving years until 1965 when he left for Israel. In 1968, he moved to the United States and became cantor at Tifereth Israel Synagogue in San Diego, California. He passed away in Israel.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1966-12-31\",\"group_title\":\"Hazzan Eugene Goldberger\",\"display_title\":\"Hazzan Eugene Goldberger (1946-1966)\",\"name\":\"Hazzan Eugene Goldberger\"},{\"id\":3558,\"type\":\"exhibit\",\"post_title\":\"Hazzan Goodman (Bill) Aronson\",\"title\":\"Hazzan Goodman (Bill) Aronson\",\"title_en\":\"Hazzan Goodman (Bill) Aronson\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-goodman-bill-aronson\\\/\",\"coordinates\":[{\"latitude\":45.523193,\"longitude\":-73.602196}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150885c969855b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150885e06150c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150885ee02dca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150885f003d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150ca01f276825.webp\"],\"address\":\"5583 Jeanne Mance\",\"address_en\":\"5583 Jeanne Mance\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio:<\\\/strong> Hazzan Goodman (Bill) Aronson sings \\\"Va\\u2019ani T\\u2019filati\\\" (And I Am My Prayer), a declaration made by King David in Psalms, recited before reading the Torah. Composed by Y. Subar.<\\\/p>   <hr>    <p>Hazzan Goodman Aronson was born in Montreal on March 27, 1915. After studying with Cantor Gorochofsky, he served in several Montreal synagogues. Aronson\\u2019s long resume included synagogues that spanned a diverse spectrum of Jewish denominations and liturgies, which would have required any cantor to be tremendously open to learning new styles of services. His openness extended to experimentation with an array of popular musical styles outside the <i>hazzanut<\\\/i> tradition, as heard in the above track.<\\\/p>    <p>In 1939, he held his first position at the Pinsker Shul, which was an Orthodox <i>landsmanshaft<\\\/i> congregation for Jews from the region of Pinsk, Belarus. He was then cantor at the Shevet Achim, an Orthodox synagogue, for two years in the 1940s. Following that, he served for fifteen years at the Nusach Ha\\u2019ari, a synagogue connected to the Lubavitch Hasidic movement, which used a unique Kabbalah-inspired liturgy more similar to Sephardic versions of the service. For eight years in the 1960s, Aronson was cantor at the Shearith Israel Synagogue, which followed a Spanish and Portuguese-influenced liturgical style. He completed his career in the 1970s at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-beth-sholom\\\/\\\">Temple Beth Sholom<\\\/a>, a Reform synagogue, which featured yet another and (this time) less traditional style of service.<\\\/p>     <p>Aronson also participated in the Council of Hazzanim of Greater Montreal as its secretary and performed with the popular theatre group, the YMHA Minstrels. In 1978, he ran for public office in the municipal riding of Snowdon, the first Jewish clergyman in Montreal to do so. He passed away in 1991.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar <\\\/p>  \",\"description_en\":\"<p><strong>Audio:<\\\/strong> Hazzan Goodman (Bill) Aronson sings \\\"Va\\u2019ani T\\u2019filati\\\" (And I Am My Prayer), a declaration made by King David in Psalms, recited before reading the Torah. Composed by Y. Subar.<\\\/p>   <hr>    <p>Hazzan Goodman Aronson was born in Montreal on March 27, 1915. After studying with Cantor Gorochofsky, he served in several Montreal synagogues. Aronson\\u2019s long resume included synagogues that spanned a diverse spectrum of Jewish denominations and liturgies, which would have required any cantor to be tremendously open to learning new styles of services. His openness extended to experimentation with an array of popular musical styles outside the <i>hazzanut<\\\/i> tradition, as heard in the above track.<\\\/p>    <p>In 1939, he held his first position at the Pinsker Shul, which was an Orthodox <i>landsmanshaft<\\\/i> congregation for Jews from the region of Pinsk, Belarus. He was then cantor at the Shevet Achim, an Orthodox synagogue, for two years in the 1940s. Following that, he served for fifteen years at the Nusach Ha\\u2019ari, a synagogue connected to the Lubavitch Hasidic movement, which used a unique Kabbalah-inspired liturgy more similar to Sephardic versions of the service. For eight years in the 1960s, Aronson was cantor at the Shearith Israel Synagogue, which followed a Spanish and Portuguese-influenced liturgical style. He completed his career in the 1970s at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-beth-sholom\\\/\\\">Temple Beth Sholom<\\\/a>, a Reform synagogue, which featured yet another and (this time) less traditional style of service.<\\\/p>     <p>Aronson also participated in the Council of Hazzanim of Greater Montreal as its secretary and performed with the popular theatre group, the YMHA Minstrels. In 1978, he ran for public office in the municipal riding of Snowdon, the first Jewish clergyman in Montreal to do so. He passed away in 1991.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Hazzan Goodman (Bill) Aronson\",\"display_title\":\"Hazzan Goodman (Bill) Aronson (1944-1959)\",\"name\":\"Hazzan Goodman (Bill) Aronson\"},{\"id\":3557,\"type\":\"exhibit\",\"post_title\":\"Hazzan Joshua Dlin\",\"title\":\"Hazzan Joshua Dlin\",\"title_en\":\"Hazzan Joshua Dlin\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-joshua-dlin\\\/\",\"coordinates\":[{\"latitude\":45.5176632,\"longitude\":-73.5955755}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508735f5254e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15087363c7abf4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150885534d8b2a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15088559072ad8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508855b33306d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b56f31942c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9fb27c1a2c.webp\"],\"address\":\"422 St. Joseph O., Montreal\",\"address_en\":\"422 St. Joseph O., Montreal\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio: <\\\/strong> Hazzan Joshua Dlin sings \\\"Sheva B\\u2019rachot,\\\" (Seven Blessings).<\\\/i> In modern Jewish wedding ceremonies the seven blessings are often recited for the bride and groom under the <i>huppah<\\\/i> (wedding canopy). The blessings praise God who created the fruit of the vine, the glory of the universe, human beings, and the capacity for love. They also include poetic blessings for Jerusalem (analogized as a barren woman who might gather in \\u201cher\\u201d children and repopulate the ancient city) and a wish that the bride and groom might experience joy in their marriage comparable to the utopia of the Garden of Eden. Composed by Hazzan Nathan Mendelson. Accompanied by Professor Jacob Rosemarin.<\\\/p>   <hr>    <p>Hazzan Joshua Dlin, born in Bessarabia (present-day Moldova), was recognized as a child prodigy at age seven. Dlin attended the Kishinev Conservatory of Music and the Warsaw Academy of Music. He studied voice with several respected teachers including Russian opera singer Professor Gorsky and Professor Lelivia Warsaw. From 1924 to 1926, he was <i>hazzan<\\\/i> at the Acre Synagogue in Kishinev, and from 1926, he was <i>hazzan<\\\/i> of the Sinai Synagogue in Warsaw. In 1939 he was appointed <i>hazzan<\\\/i> of the Great Synagogue of Tel Aviv.<\\\/p>     <p>Dlin moved to Montreal and succeeded Ephraim Schlepack as Chief Cantor at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-david\\\/\\\">Beth David <\\\/a>Congregation on St. Joseph in 1948. He composed music for liturgy including the Sabbath prayer \\u201c<i>V\\u2019shomru<\\\/i>\\u201d that could be sung by synagogue choirs together with soloists and the <i>hazzan<\\\/i>. The style of <i>hazzanut<\\\/i> under Schlepack and Dlin at Beth David (the <i>Rumanishe<\\\/i>, or Romanian, shul) was considered more exotic than the <i>Litvak<\\\/i> (Lithuanian\\\/Russian) style of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bnai-jacob\\\/\\\">B\\u2019nai Jacob<\\\/a> synagogue on Fairmount, but equally loved.<\\\/p>    <p>Dlin remained cantor at Beth David until 1970, after the synagogue\\u2019s 1965 merger with Tifereth Jerusalem (becoming the \\u201cTBDJ\\u201d synagogue) and move to C\\u00f4te Saint-Luc. He passed away in 1990.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>  \",\"description_en\":\"<p><strong>Audio: <\\\/strong> Hazzan Joshua Dlin sings \\\"Sheva B\\u2019rachot,\\\" (Seven Blessings).<\\\/i> In modern Jewish wedding ceremonies the seven blessings are often recited for the bride and groom under the <i>huppah<\\\/i> (wedding canopy). The blessings praise God who created the fruit of the vine, the glory of the universe, human beings, and the capacity for love. They also include poetic blessings for Jerusalem (analogized as a barren woman who might gather in \\u201cher\\u201d children and repopulate the ancient city) and a wish that the bride and groom might experience joy in their marriage comparable to the utopia of the Garden of Eden. Composed by Hazzan Nathan Mendelson. Accompanied by Professor Jacob Rosemarin.<\\\/p>   <hr>    <p>Hazzan Joshua Dlin, born in Bessarabia (present-day Moldova), was recognized as a child prodigy at age seven. Dlin attended the Kishinev Conservatory of Music and the Warsaw Academy of Music. He studied voice with several respected teachers including Russian opera singer Professor Gorsky and Professor Lelivia Warsaw. From 1924 to 1926, he was <i>hazzan<\\\/i> at the Acre Synagogue in Kishinev, and from 1926, he was <i>hazzan<\\\/i> of the Sinai Synagogue in Warsaw. In 1939 he was appointed <i>hazzan<\\\/i> of the Great Synagogue of Tel Aviv.<\\\/p>     <p>Dlin moved to Montreal and succeeded Ephraim Schlepack as Chief Cantor at <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-david\\\/\\\">Beth David <\\\/a>Congregation on St. Joseph in 1948. He composed music for liturgy including the Sabbath prayer \\u201c<i>V\\u2019shomru<\\\/i>\\u201d that could be sung by synagogue choirs together with soloists and the <i>hazzan<\\\/i>. The style of <i>hazzanut<\\\/i> under Schlepack and Dlin at Beth David (the <i>Rumanishe<\\\/i>, or Romanian, shul) was considered more exotic than the <i>Litvak<\\\/i> (Lithuanian\\\/Russian) style of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bnai-jacob\\\/\\\">B\\u2019nai Jacob<\\\/a> synagogue on Fairmount, but equally loved.<\\\/p>    <p>Dlin remained cantor at Beth David until 1970, after the synagogue\\u2019s 1965 merger with Tifereth Jerusalem (becoming the \\u201cTBDJ\\u201d synagogue) and move to C\\u00f4te Saint-Luc. He passed away in 1990.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Hazzan Joshua Dlin\",\"display_title\":\"Hazzan Joshua Dlin (1948-1964)\",\"name\":\"Hazzan Joshua Dlin\"},{\"id\":3562,\"type\":\"exhibit\",\"post_title\":\"Hazzan Joshua Rosenzweig\",\"title\":\"Hazzan Joshua Rosenzweig\",\"title_en\":\"Hazzan Joshua Rosenzweig\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-joshua-rosenzweig\\\/\",\"coordinates\":[{\"latitude\":45.5217556,\"longitude\":-73.596447}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b40bd44ed9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b418da483f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b41ad5a854.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508b41d8573e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9fe4e4180e.webp\"],\"address\":\"172. Fairmount O., Montreal\",\"address_en\":\"172. Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio: <\\\/strong> Hazzan Joshua Rosenzweig sings \\\"Tzadik Hashem\\\" from the <i>S\\u2019lichot<\\\/i> Service with the B'nai Jacob choir.<i> S\\u2019lichot<\\\/i> are prayers of forgiveness generally recited in the weeks leading up to and during the Days of Awe.<\\\/p>   <hr>      <p>Praised for his beautiful lyric tenor and great musical talent, Hazzan Joshua Rosenzweig sang at \\u201cthe Carnegie Hall\\u201d of Montreal synagogues, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bnai-jacob\\\/\\\">B\\u2019nai Jacob<\\\/a> on Fairmount Avenue, beginning in 1947. Rosenzweig was born in Bochina (near Krak\\u00f3w), Poland, and received a Hasidic religious education. At the age of twenty-two, he became the <i>shochet<\\\/i> (ritual slaughterer) of Zevitz, in Western Galicia (most likely in present-day Poland). After completing his vocal and musical training he served as the cantor of Katovitz (Katowice, Poland). Rosenzweig moved to Palestine in 1939 and served as a cantor in Tel Aviv, Haifa and Ramat Gan, while also singing for radio and performing in numerous concerts. In 1947, he moved to Montreal to become cantor at the B\\u2019nai Jacob. He moved with the synagogue to the amalgamated Chevra Kadisha B\\u2019nai Jacob in Snowdon in 1956 and remained there into the 1970s. He passed away in 1983.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Zev Moses<\\\/p>  \",\"description_en\":\"<p><strong>Audio: <\\\/strong> Hazzan Joshua Rosenzweig sings \\\"Tzadik Hashem\\\" from the <i>S\\u2019lichot<\\\/i> Service with the B'nai Jacob choir.<i> S\\u2019lichot<\\\/i> are prayers of forgiveness generally recited in the weeks leading up to and during the Days of Awe.<\\\/p>   <hr>      <p>Praised for his beautiful lyric tenor and great musical talent, Hazzan Joshua Rosenzweig sang at \\u201cthe Carnegie Hall\\u201d of Montreal synagogues, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bnai-jacob\\\/\\\">B\\u2019nai Jacob<\\\/a> on Fairmount Avenue, beginning in 1947. Rosenzweig was born in Bochina (near Krak\\u00f3w), Poland, and received a Hasidic religious education. At the age of twenty-two, he became the <i>shochet<\\\/i> (ritual slaughterer) of Zevitz, in Western Galicia (most likely in present-day Poland). After completing his vocal and musical training he served as the cantor of Katovitz (Katowice, Poland). Rosenzweig moved to Palestine in 1939 and served as a cantor in Tel Aviv, Haifa and Ramat Gan, while also singing for radio and performing in numerous concerts. In 1947, he moved to Montreal to become cantor at the B\\u2019nai Jacob. He moved with the synagogue to the amalgamated Chevra Kadisha B\\u2019nai Jacob in Snowdon in 1956 and remained there into the 1970s. He passed away in 1983.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Zev Moses<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1955-12-31\",\"group_title\":\"Hazzan Joshua Rosenzweig\",\"display_title\":\"Hazzan Joshua Rosenzweig (1947-1955)\",\"name\":\"Hazzan Joshua Rosenzweig\"},{\"id\":3556,\"type\":\"exhibit\",\"post_title\":\"Hazzan Moses Master\",\"title\":\"Hazzan Moses Master\",\"title_en\":\"Hazzan Moses Master\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-moses-master\\\/\",\"coordinates\":[{\"latitude\":45.5186948,\"longitude\":-73.5869458}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150870f2bac1cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150870f8a603b6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150870fbf3ea9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9f1f6ac4cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9ff82d9491.webp\"],\"address\":\"4459 St. Urbain, Montreal\",\"address_en\":\"4459 St. Urbain, Montreal\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio:<\\\/strong><br>  Track 1 - Stephanie Schwartz, Research Director of IMJM narrates Hazzan Master's story.<br>  Track 2 -  Lou Burko, Music Director Emeritus of the Shaare Zion Congregation, recalls singing in Adath Yeshurun choir with Hazzan Master. <\\\/p>  <hr>      <p>Hazzan Moses Master (originally Mester) was born in Lublin, Poland, on July 15, 1894. As a child, he joined his father\\u2019s synagogue choir. Master left his early classical musical studies to become an itinerant cantor and lead holiday services in surrounding towns and cities.<\\\/p>     <p>He fled to Russia with his wife, Josephine Brenner, and her family after the outbreak of World War One. He studied voice and music at the Moscow Conservatory and the Kharkov Conservatory in Ukraine. After the war the family moved to Latvia, where he studied with Professor Bernard Kwartin at the Riga Conservatory. He was then hired as cantor at a large synagogue in Riga.  He later served as hazzan in Libau (present-day Liep\\u0101ja), Latvia.<\\\/p>     <p>A friend, Mr. Abramovitch, organized an invitation for Master to immigrate to Montreal and become the <i>hazzan<\\\/i> at the Adath Yeshurun Congregation. Family stories recall his arrival at the port of Montreal in 1925 on the eve of Rosh Hashana. Members of the congregation escorted Hazzan Master from the port by foot to the synagogue located at St. Urbain and Mont Royal. Hazzan Master served at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-yeshurun-hadrath-kodesh\\\/\\\"> Adath Yeshurun \\u2013 Hadrath Kodesh Congregation <\\\/a> for 33 years until his retirement. He passed away in 1980.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>  \",\"description_en\":\"<p><strong>Audio:<\\\/strong><br>  Track 1 - Stephanie Schwartz, Research Director of IMJM narrates Hazzan Master's story.<br>  Track 2 -  Lou Burko, Music Director Emeritus of the Shaare Zion Congregation, recalls singing in Adath Yeshurun choir with Hazzan Master. <\\\/p>  <hr>      <p>Hazzan Moses Master (originally Mester) was born in Lublin, Poland, on July 15, 1894. As a child, he joined his father\\u2019s synagogue choir. Master left his early classical musical studies to become an itinerant cantor and lead holiday services in surrounding towns and cities.<\\\/p>     <p>He fled to Russia with his wife, Josephine Brenner, and her family after the outbreak of World War One. He studied voice and music at the Moscow Conservatory and the Kharkov Conservatory in Ukraine. After the war the family moved to Latvia, where he studied with Professor Bernard Kwartin at the Riga Conservatory. He was then hired as cantor at a large synagogue in Riga.  He later served as hazzan in Libau (present-day Liep\\u0101ja), Latvia.<\\\/p>     <p>A friend, Mr. Abramovitch, organized an invitation for Master to immigrate to Montreal and become the <i>hazzan<\\\/i> at the Adath Yeshurun Congregation. Family stories recall his arrival at the port of Montreal in 1925 on the eve of Rosh Hashana. Members of the congregation escorted Hazzan Master from the port by foot to the synagogue located at St. Urbain and Mont Royal. Hazzan Master served at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adath-yeshurun-hadrath-kodesh\\\/\\\"> Adath Yeshurun \\u2013 Hadrath Kodesh Congregation <\\\/a> for 33 years until his retirement. He passed away in 1980.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Arie Subar<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Hazzan Moses Master\",\"display_title\":\"Hazzan Moses Master (1924-1957)\",\"name\":\"Hazzan Moses Master\"},{\"id\":3555,\"type\":\"exhibit\",\"post_title\":\"Hazzan Shloimele\",\"title\":\"Hazzan Shloimele\",\"title_en\":\"Hazzan Shloimele\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hazzan-shloimele\\\/\",\"coordinates\":[{\"latitude\":45.5190021,\"longitude\":-73.577513}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150870a282d6ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150870a450d02f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9f06013042.webp\"],\"address\":\"214 Duluth E., Montreal\",\"address_en\":\"214 Duluth E., Montreal\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio: <\\\/strong> Stephanie Schwartz, Research Director of IMJM narrates Hazzan Shloimele's story.<\\\/p>  <hr>    <p>Perhaps Montreal\\u2019s youngest-ever cantor, Shloimele rescued a synagogue from bankruptcy with the power of his voice. Following a warning of a bank foreclosure in 1934, the president of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-yehuda-2\\\/\\\"> Beth Yehuda<\\\/a> synagogue, Gidaliyahu Michalovsky, suggested that a cantor be hired for Saturdays and special concerts \\u2013 a common fundraising practice in Montreal at the time. Often a concert was presented before the High Holidays, which would not only bring in revenue, but would also encourage the purchase of seats for the holidays. After the first two hired cantors proved to be a disappointing draw, eleven-year-old cantor Shloimele was employed to lead Beth Yehuda\\u2019s High Holiday services. The event was reported to have brought a smile to the face of every member. Cantor Shloimele\\u2019s performances also brought in a profit of $4,000, four times the amount that had been raised in their previously most successful concert!<\\\/p>    <p>Ultimately, fundraisers and guest cantors could not stem the tide of financial struggles for the synagogue caused by the exodus of the congregation\\u2019s wealthier members from the neighbourhood. In 1960, the Beth Yehuda amalgamated with other immigrant congregations, forming what is now called the Shomrim Laboker Beth Yehuda Shaare Tefillah Beth Hamedrash Hagadol Tifereth Israel at 6410 Westbury in Snowdon. Shloimele, the child prodigy cantor, is now just a legend. His full name and identity remain unknown.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Sara Tauben<\\\/p>  \",\"description_en\":\"<p><strong>Audio: <\\\/strong> Stephanie Schwartz, Research Director of IMJM narrates Hazzan Shloimele's story.<\\\/p>  <hr>    <p>Perhaps Montreal\\u2019s youngest-ever cantor, Shloimele rescued a synagogue from bankruptcy with the power of his voice. Following a warning of a bank foreclosure in 1934, the president of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-yehuda-2\\\/\\\"> Beth Yehuda<\\\/a> synagogue, Gidaliyahu Michalovsky, suggested that a cantor be hired for Saturdays and special concerts \\u2013 a common fundraising practice in Montreal at the time. Often a concert was presented before the High Holidays, which would not only bring in revenue, but would also encourage the purchase of seats for the holidays. After the first two hired cantors proved to be a disappointing draw, eleven-year-old cantor Shloimele was employed to lead Beth Yehuda\\u2019s High Holiday services. The event was reported to have brought a smile to the face of every member. Cantor Shloimele\\u2019s performances also brought in a profit of $4,000, four times the amount that had been raised in their previously most successful concert!<\\\/p>    <p>Ultimately, fundraisers and guest cantors could not stem the tide of financial struggles for the synagogue caused by the exodus of the congregation\\u2019s wealthier members from the neighbourhood. In 1960, the Beth Yehuda amalgamated with other immigrant congregations, forming what is now called the Shomrim Laboker Beth Yehuda Shaare Tefillah Beth Hamedrash Hagadol Tifereth Israel at 6410 Westbury in Snowdon. Shloimele, the child prodigy cantor, is now just a legend. His full name and identity remain unknown.<\\\/p>    <p>Compiled by Stephanie Tara Schwartz, Zev Moses and Sara Tauben<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1934-09-01\",\"end\":\"1934-10-31\",\"group_title\":\"Hazzan Shloimele\",\"display_title\":\"Hazzan Shloimele (1934)\",\"name\":\"Hazzan Shloimele\"},{\"id\":3503,\"type\":\"exhibit\",\"post_title\":\"Hebrew Consumer&#8217;s League (and Kosher Bread Boycott) &#8211; Prince Arthur Hall\",\"title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Prince Arthur Hall\",\"title_en\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Prince Arthur Hall\",\"title_fr\":\"Hebrew Consumer's League (et le boycottage du pain cach\\u00e8re) - Prince Arthur Hall\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-consumers-league-and-kosher-bread-boycott-prince-arthur-hall\\\/\",\"coordinates\":[{\"latitude\":45.5144953,\"longitude\":-73.5721361}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019720d3e4af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\"],\"address\":\"57 Prince Arthur E., Montreal\",\"address_en\":\"57 Prince Arthur E., Montreal\",\"address_fr\":\"57 Prince Arthur E., Montreal\",\"description\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_en\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1925-01-29\",\"group_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Prince Arthur Hall\",\"display_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Prince Arthur Hall (1924-1925)\",\"name\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Prince Arthur Hall\"},{\"id\":3505,\"type\":\"exhibit\",\"post_title\":\"Hebrew Consumer&#8217;s League (and Kosher Bread Boycott) &#8211; Richstone&#8217;s Bakery\",\"title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Richstone's Bakery\",\"title_en\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Richstone's Bakery\",\"title_fr\":\"Hebrew Consumer's League (et le boycottage du pain cach\\u00e8re) - Richstone's Bakery\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-consumers-league-and-kosher-bread-boycott-richstones-bakery\\\/\",\"coordinates\":[{\"latitude\":45.5182268,\"longitude\":-73.5822169}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501aace09a8e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\"],\"address\":\"4218 St. Laurent, Montreal\",\"address_en\":\"4218 St. Laurent, Montreal\",\"address_fr\":\"4218 St. Laurent, Montreal\",\"description\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_en\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1925-01-29\",\"group_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Richstone's Bakery\",\"display_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Richstone's Bakery (1924-1925)\",\"name\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Richstone's Bakery\"},{\"id\":3504,\"type\":\"exhibit\",\"post_title\":\"Hebrew Consumer&#8217;s League (and Kosher Bread Boycott) &#8211; Workmen&#8217;s Circle\\\/ Arbeiter Ring\",\"title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Workmen's Circle\\\/ Arbeiter Ring\",\"title_en\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Workmen's Circle\\\/ Arbeiter Ring\",\"title_fr\":\"Hebrew Consumer's League (et le boycottage du pain cach\\u00e8re) - Arbeiter Ring\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-consumers-league-and-kosher-bread-boycott-workmens-circle-arbeiter-ring\\\/\",\"coordinates\":[{\"latitude\":45.5141752,\"longitude\":-73.57307651}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501aad4879fd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019713bb690d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019719853f9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501971cf74713.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15019722d3d86c.webp\"],\"address\":\"3621 St. Laurent, Montreal\",\"address_en\":\"3621 St. Laurent, Montreal\",\"address_fr\":\"3621 St. Laurent, Montreal\",\"description\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_en\":\"<p>A very public struggle within Montreal\\u2019s Jewish community, the kosher bread boycott of January 1925 grabbed headlines in the mainstream newspapers of Quebec and Ontario. The boycott occurred on the heels of the \\u201cKosher Meat Wars\\u201d, which exposed class and religious tensions within the Jewish community. The eventful week began on January 19, when working-class Jewish women in Montreal called a meeting in Prince Arthur Hall to discuss the projected three-cent increase in the price of bread. As bread was a staple in the diet of the working class, there was a silent contract between Jewish bakeries and their customers, who were predominantly housewives: union bakeries would strive to keep bread prices low, and the community would be loyal to them. At the end of 1924, the owners claimed that increasing prices were inevitable; the price of flour had doubled that year in the aftermath of an economic recession in Montreal.<\\\/p>     <p>Unsatisfied, the Hebrew Consumers\\u2019 League \\u2013 as they were called \\u2013 instructed their fellow housewives to protest the steep prices by buying bread from non-Jewish bakers or by baking their own. Their demonstrations did not stop with boycotts and pickets: one picketing woman was even arrested, though not charged, for assault. Rachel Gold attacked Louis Tichtin \\u2013 who had just purchased bread from Richstone\\u2019s Bakery \\u2013 allegedly scratching at his face and pulling him by the hair. Newspapers eagerly reported this incident, and also exposed the general strife between men and women in the Jewish community, printing memorable anecdotes describing women smashing newly purchased loaves over the heads of boycott scabs.<\\\/p>    <p>The local union was sympathetic to the position of both sides and so did not formally resolve to strike. However, following an evening meeting at the Arbeiter Ring offices, the workers and drivers of all six Jewish bakeries elected to walk out on the job on January 24, effectively bringing Montreal\\u2019s Jewish bread industry to a halt. Three days of work stoppages, in addition to the preceding day of picketing, was enough for the bakery owners to seek a process of arbitration with the Hebrew Consumers\\u2019 League. A committee of owners, protestors, and independent negotiators was formed, and the bakeries reopened. It was agreed that the owners would sell bread at 11 cents until the existing flour stocks were depleted; thereafter, the cost rose to meet the owners\\u2019 initial projection of 12 cents per loaf. Though the outcome signalled defeat for the Hebrew Consumers\\u2019 League, the women importantly secured a place at the bargaining table and gained a consultative role in the setting of prices for an essential food item.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1925-01-29\",\"group_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Workmen's Circle\\\/ Arbeiter Ring\",\"display_title\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Workmen's Circle\\\/ Arbeiter Ring (1924-1925)\",\"name\":\"Hebrew Consumer's League (and Kosher Bread Boycott) - Workmen's Circle\\\/ Arbeiter Ring\"},{\"id\":3661,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free Loan Association\",\"title\":\"Hebrew Free Loan Association\",\"title_en\":\"Hebrew Free Loan Association\",\"title_fr\":\"Hebrew Free Loan Association\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-free-loan-association\\\/\",\"coordinates\":[{\"latitude\":45.5099507,\"longitude\":-73.5674043}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f228a65908b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f228f974939.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f2281a06d87.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f2277389cac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f227461efb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f229a29d0d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f22a3582c87.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f22ae26d652.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f64e77cb937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f64ed7de550.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f64fd30c179.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f22da404e61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f6500d8b2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f22ea1d07d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153fd2716a5aab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153fd2b120dc6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579dd79a8559.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ddbf6de95.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579de09a35ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579deb0837cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579dedcbca5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579def4e7e1d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579df116d1fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579e02344826.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579e04800eae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579e05e8cd27.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579e07e50b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579e3bf5c087.webp\"],\"address\":\"84 Ontario O., Montreal \",\"address_en\":\"84 Ontario O., Montreal \",\"address_fr\":\"84 Ontario O., Montreal \",\"description\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_en\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1920-12-31\",\"group_title\":\"Hebrew Free Loan Association\",\"display_title\":\"Hebrew Free Loan Association (1911-1920)\",\"name\":\"Hebrew Free Loan Association\"},{\"id\":3671,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free Loan Association\",\"title\":\"Hebrew Free Loan Association\",\"title_en\":\"Hebrew Free Loan Association\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-free-loan-association-2\\\/\",\"coordinates\":[{\"latitude\":45.511352,\"longitude\":-73.5669064}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f657f1aebf3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f656e7b378b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f6571ca2105.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65693e8dc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f656b7a4836.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f6583cb3ad9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65862988de.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f6589baa50d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f6593b6a6b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f659ab7cff2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f659e724d71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153fd215bcd4a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65a846ecf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65bdc5f13f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65c5da3d14.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f65cbc5e593.webp\"],\"address\":\"2003 St. Laurent Rm. 2 and 3, Montreal \",\"address_en\":\"2003 St. Laurent Rm. 2 and 3, Montreal \",\"address_fr\":\"\",\"description\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. 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Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1960-12-31\",\"group_title\":\"Hebrew Free Loan Association\",\"display_title\":\"Hebrew Free Loan Association (1921-1960)\",\"name\":\"Hebrew Free Loan Association\"},{\"id\":3672,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free Loan Association\",\"title\":\"Hebrew Free Loan Association\",\"title_en\":\"Hebrew Free Loan Association\",\"title_fr\":\"Hebrew Free Loan 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Victoria, Montreal \",\"address_en\":\"5775 Victoria, Montreal \",\"address_fr\":\"5775 Victoria, Montreal \",\"description\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_en\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1993-12-31\",\"group_title\":\"Hebrew Free Loan Association\",\"display_title\":\"Hebrew Free Loan Association (1960-1993)\",\"name\":\"Hebrew Free Loan Association\"},{\"id\":3673,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free Loan Association\",\"title\":\"Hebrew Free Loan Association\",\"title_en\":\"Hebrew Free Loan Association\",\"title_fr\":\"Hebrew Free Loan 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D\\u00e9carie #202, Montreal \",\"address_en\":\"6525 D\\u00e9carie #202, Montreal \",\"address_fr\":\"6525 D\\u00e9carie #202, Montreal \",\"description\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_en\":\"<p> The Hebrew Free Loan Association of Montreal was created in 1911 by Zigmund Fineberg, a Polish-born businessman. The association\\u2019s goal was to help the most disadvantaged by enabling them to obtain interest-free loans. Based on the Jewish religious precept of \\u201cgemilut hasadim\\u201d (acts of loving kindness), the HFLAM sought to replace charity with loans that would allow beneficiaries to retain their dignity and honour. Similar initiatives were popular elsewhere, in cities such as London, Manchester and New York.<\\\/p>    <p> Between the years 1905 and 1913, Canada experienced an unprecedented wave of immigration, comprised largely of impoverished Jews from Eastern Europe. Fineberg and his associates (mostly the \\u201cuptown\\u201d Jews of Montreal\\u2019s elite) established the HFLAM in order to help these immigrants. The loans often provided newcomers with the necessary capital to start a small business, such as a grocery store or a book shop. The Association drew on both the generosity of its founders and their desire to ensure that underprivileged Jews were not left to fend for themselves. Aware that Jews both rich and poor would be perceived as a single group, the Jewish elite wanted the community to project a positive image. Generally speaking, the free loan concept was intended to replace the stereotype of the Jew as usurer in an effort to ward off antisemitism. <\\\/p>    <p> However, Fineberg himself was confronted by antisemitism when members of Lomer Gouin\\u2019s government refused to approve the existence of the Hebrew Free Loan Association on grounds that it was usurious. Certain politicians were unwilling to believe that Jews could demonstrate the good faith to grant interest-free loans. The HFLAM ultimately called upon influential contacts to resolve this legal impasse. The episode demonstrates that even the Jewish elite faced antisemitic prejudice in a context focused on promoting the economic development of the French Canadian population. <\\\/p>    <p> The HFLAM has grown over the years and achieved an excellent reputation. According to 2009 figures, the association grants as many as 616 loans a year, with an annual total value of some $2.7 million. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1993-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Hebrew Free Loan Association\",\"display_title\":\"Hebrew Free Loan Association (1993)\",\"name\":\"Hebrew Free Loan Association\"},{\"id\":3729,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free School Controversy &#8211; Baron de Hirsch Institute Free School\",\"title\":\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School\",\"title_en\":\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School\",\"title_fr\":\"Controverse \\u00e0 propos de la Hebrew Free School - Institut Baron de Hirsch \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-free-school-controversy-baron-de-hirsch-institute-free-school\\\/\",\"coordinates\":[{\"latitude\":45.50168891,\"longitude\":-73.567256}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a1fe60fec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a240bc76d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a27570f3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151fb18dad06c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151fe61169cbb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151fe621751199.webp\"],\"address\":\"Station de metro Champs-de-Mars, Montreal\",\"address_en\":\"Station de metro Champs-de-Mars, Montreal\",\"address_fr\":\"Station de metro Champs-de-Mars\",\"description\":\"<p>From 1892 to 1894, Montreal\\u2019s Jewish community found itself embroiled in a conflict over the funding of two Jewish schools, Shearith Israel and Baron de Hirsch. Controversy arose when the Baron de Hirsch Hebrew Free School challenged the manner in which school taxes paid on Jewish properties were assigned. At the time, Quebec had a confessional school system that was divided into Catholic and Protestant streams, with no specific rights granted to Jews in regard to education. Although the Jewish community was entitled to use the school taxes collected on Jewish-owned properties, it could access them only under the supervision of one of the two school boards.<\\\/p>  <p>Founded in 1890 through a donation from the Baron de Hirsch Institute, the Baron de Hirsch School was dedicated to offering tuition-free public education to the children of Jewish immigrants and the poorest members of the community. The Shearith Israel School, for its part, was associated with Montreal\\u2019s affluent Spanish and Portuguese congregation. Under Reverend Meldola de Sola\\u2019s leadership, it struck an agreement with the Roman Catholic board to assure the school\\u2019s funding. Under this arrangement, Shearith Israel recovered 80% of the school taxes paid by Jewish taxpayers, while the Baron de Hirsch School was left to collect funds directly from the pockets of parents who were mostly tenants, and thus too poor to support it through taxes.<\\\/p>  <p>Tumultuous public negotiations ensued between the schools and their representatives. The well-to-do uptown Jews took up the defence of Shearith Israel, while the downtown immigrant community sided with the Hebrew Free School. This situation made visible the  city\\u2019s uptown Jews\\u2019 embarrassment over the Jewish immigrants arriving from Eastern Europe. Under pressure from the Quebec government, Shearith Israel finally yielded in 1894, with the result that school taxes collected from Jewish property owners were assigned to the Protestant board for equitable redistribution. Given the wealth represented by the Spanish and Portuguese congregation, the Protestant board initially welcomed the integration of Jewish schools into its system as a source of increased revenue. However, massive Jewish immigration in the years to come would create new problems, and in the 1920s, controversy erupted once more over the administration of Montreal\\u2019s Jewish schools. <\\\/p>  <p>Hotly debated in the press, the dispute between the two schools had important repercussions for the Montreal Jewish community. Firstly, the controversy nourished a growing resentment toward Jews in the following decades. Moreover, the integration of Montreal Jews into the Protestant system eventually led to disagreements not only between Jews and Protestants, but between Jews and certain Quebec nationalists as well. The confrontation between Shearith Israel and Baron de Hirsch School also reflected a deeper malaise within the Jewish community itself, the result of social conflict between affluent and working class Jews. This conflict would persist until the second half of the 20th century.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>From 1892 to 1894, Montreal\\u2019s Jewish community found itself embroiled in a conflict over the funding of two Jewish schools, Shearith Israel and Baron de Hirsch. Controversy arose when the Baron de Hirsch Hebrew Free School challenged the manner in which school taxes paid on Jewish properties were assigned. At the time, Quebec had a confessional school system that was divided into Catholic and Protestant streams, with no specific rights granted to Jews in regard to education. Although the Jewish community was entitled to use the school taxes collected on Jewish-owned properties, it could access them only under the supervision of one of the two school boards.<\\\/p>  <p>Founded in 1890 through a donation from the Baron de Hirsch Institute, the Baron de Hirsch School was dedicated to offering tuition-free public education to the children of Jewish immigrants and the poorest members of the community. The Shearith Israel School, for its part, was associated with Montreal\\u2019s affluent Spanish and Portuguese congregation. Under Reverend Meldola de Sola\\u2019s leadership, it struck an agreement with the Roman Catholic board to assure the school\\u2019s funding. Under this arrangement, Shearith Israel recovered 80% of the school taxes paid by Jewish taxpayers, while the Baron de Hirsch School was left to collect funds directly from the pockets of parents who were mostly tenants, and thus too poor to support it through taxes.<\\\/p>  <p>Tumultuous public negotiations ensued between the schools and their representatives. The well-to-do uptown Jews took up the defence of Shearith Israel, while the downtown immigrant community sided with the Hebrew Free School. This situation made visible the  city\\u2019s uptown Jews\\u2019 embarrassment over the Jewish immigrants arriving from Eastern Europe. Under pressure from the Quebec government, Shearith Israel finally yielded in 1894, with the result that school taxes collected from Jewish property owners were assigned to the Protestant board for equitable redistribution. Given the wealth represented by the Spanish and Portuguese congregation, the Protestant board initially welcomed the integration of Jewish schools into its system as a source of increased revenue. However, massive Jewish immigration in the years to come would create new problems, and in the 1920s, controversy erupted once more over the administration of Montreal\\u2019s Jewish schools. <\\\/p>  <p>Hotly debated in the press, the dispute between the two schools had important repercussions for the Montreal Jewish community. Firstly, the controversy nourished a growing resentment toward Jews in the following decades. Moreover, the integration of Montreal Jews into the Protestant system eventually led to disagreements not only between Jews and Protestants, but between Jews and certain Quebec nationalists as well. The confrontation between Shearith Israel and Baron de Hirsch School also reflected a deeper malaise within the Jewish community itself, the result of social conflict between affluent and working class Jews. This conflict would persist until the second half of the 20th century.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1894-12-31\",\"group_title\":\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School\",\"display_title\":\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School (1892-1894)\",\"name\":\"Hebrew Free School Controversy - Baron de Hirsch Institute Free School\"},{\"id\":3733,\"type\":\"exhibit\",\"post_title\":\"Hebrew Free School Controversy &#8211; Shearith Israel Synagogue (Spanish and Portuguese)\",\"title\":\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese)\",\"title_en\":\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hebrew-free-school-controversy-shearith-israel-synagogue-spanish-and-portuguese\\\/\",\"coordinates\":[{\"latitude\":45.4998252,\"longitude\":-73.5746252}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a1fe60fec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a240bc76d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a27570f3e.webp\"],\"address\":\"1443 Stanley, Montreal\",\"address_en\":\"1443 Stanley, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From 1892 to 1894, Montreal\\u2019s Jewish community found itself embroiled in a conflict over the funding of two Jewish schools, Shearith Israel and Baron de Hirsch. Controversy arose when the Baron de Hirsch Hebrew Free School challenged the manner in which school taxes paid on Jewish properties were assigned. At the time, Quebec had a confessional school system that was divided into Catholic and Protestant streams, with no specific rights granted to Jews in regard to education. Although the Jewish community was entitled to use the school taxes collected on Jewish-owned properties, it could access them only under the supervision of one of the two school boards.<\\\/p>  <p>Founded in 1890 through a donation from the Baron de Hirsch Institute, the Baron de Hirsch School was dedicated to offering tuition-free public education to the children of Jewish immigrants and the poorest members of the community. The Shearith Israel School, for its part, was associated with Montreal\\u2019s affluent Spanish and Portuguese congregation. Under Reverend Meldola de Sola\\u2019s leadership, it struck an agreement with the Roman Catholic board to assure the school\\u2019s funding. Under this arrangement, Shearith Israel recovered 80% of the school taxes paid by Jewish taxpayers, while the Baron de Hirsch School was left to collect funds directly from the pockets of parents who were mostly tenants, and thus too poor to support it through taxes.<\\\/p>  <p>Tumultuous public negotiations ensued between the schools and their representatives. The well-to-do uptown Jews took up the defence of Shearith Israel, while the downtown immigrant community sided with the Hebrew Free School. This situation made visible the  city\\u2019s uptown Jews\\u2019 embarrassment over the Jewish immigrants arriving from Eastern Europe. Under pressure from the Quebec government, Shearith Israel finally yielded in 1894, with the result that school taxes collected from Jewish property owners were assigned to the Protestant board for equitable redistribution. Given the wealth represented by the Spanish and Portuguese congregation, the Protestant board initially welcomed the integration of Jewish schools into its system as a source of increased revenue. However, massive Jewish immigration in the years to come would create new problems, and in the 1920s, controversy erupted once more over the administration of Montreal\\u2019s Jewish schools. <\\\/p>  <p>Hotly debated in the press, the dispute between the two schools had important repercussions for the Montreal Jewish community. Firstly, the controversy nourished a growing resentment toward Jews in the following decades. Moreover, the integration of Montreal Jews into the Protestant system eventually led to disagreements not only between Jews and Protestants, but between Jews and certain Quebec nationalists as well. The confrontation between Shearith Israel and Baron de Hirsch School also reflected a deeper malaise within the Jewish community itself, the result of social conflict between affluent and working class Jews. This conflict would persist until the second half of the 20th century.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>From 1892 to 1894, Montreal\\u2019s Jewish community found itself embroiled in a conflict over the funding of two Jewish schools, Shearith Israel and Baron de Hirsch. Controversy arose when the Baron de Hirsch Hebrew Free School challenged the manner in which school taxes paid on Jewish properties were assigned. At the time, Quebec had a confessional school system that was divided into Catholic and Protestant streams, with no specific rights granted to Jews in regard to education. Although the Jewish community was entitled to use the school taxes collected on Jewish-owned properties, it could access them only under the supervision of one of the two school boards.<\\\/p>  <p>Founded in 1890 through a donation from the Baron de Hirsch Institute, the Baron de Hirsch School was dedicated to offering tuition-free public education to the children of Jewish immigrants and the poorest members of the community. The Shearith Israel School, for its part, was associated with Montreal\\u2019s affluent Spanish and Portuguese congregation. Under Reverend Meldola de Sola\\u2019s leadership, it struck an agreement with the Roman Catholic board to assure the school\\u2019s funding. Under this arrangement, Shearith Israel recovered 80% of the school taxes paid by Jewish taxpayers, while the Baron de Hirsch School was left to collect funds directly from the pockets of parents who were mostly tenants, and thus too poor to support it through taxes.<\\\/p>  <p>Tumultuous public negotiations ensued between the schools and their representatives. The well-to-do uptown Jews took up the defence of Shearith Israel, while the downtown immigrant community sided with the Hebrew Free School. This situation made visible the  city\\u2019s uptown Jews\\u2019 embarrassment over the Jewish immigrants arriving from Eastern Europe. Under pressure from the Quebec government, Shearith Israel finally yielded in 1894, with the result that school taxes collected from Jewish property owners were assigned to the Protestant board for equitable redistribution. Given the wealth represented by the Spanish and Portuguese congregation, the Protestant board initially welcomed the integration of Jewish schools into its system as a source of increased revenue. However, massive Jewish immigration in the years to come would create new problems, and in the 1920s, controversy erupted once more over the administration of Montreal\\u2019s Jewish schools. <\\\/p>  <p>Hotly debated in the press, the dispute between the two schools had important repercussions for the Montreal Jewish community. Firstly, the controversy nourished a growing resentment toward Jews in the following decades. Moreover, the integration of Montreal Jews into the Protestant system eventually led to disagreements not only between Jews and Protestants, but between Jews and certain Quebec nationalists as well. The confrontation between Shearith Israel and Baron de Hirsch School also reflected a deeper malaise within the Jewish community itself, the result of social conflict between affluent and working class Jews. This conflict would persist until the second half of the 20th century.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1894-12-31\",\"group_title\":\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese)\",\"display_title\":\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese) (1892-1894)\",\"name\":\"Hebrew Free School Controversy - Shearith Israel Synagogue (Spanish and Portuguese)\"},{\"id\":4211,\"type\":\"exhibit\",\"post_title\":\"Henry Morgentaler &#8211; Residence\",\"title\":\"Henry Morgentaler - Residence \",\"title_en\":\"Henry Morgentaler - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/henry-morgentaler-residence\\\/\",\"coordinates\":[{\"latitude\":45.5237514,\"longitude\":-73.6052323}],\"pictures\":[],\"address\":\"280 Bernard O Apt. 6\",\"address_en\":\"280 Bernard O Apt. 6\",\"address_fr\":\"\",\"description\":\"<p>A prisoner of the Lodz Ghetto and Dachau concentration camps, Henry Morgentaler (1923-2013) survived with his brother but lost both his parents to the Nazis. Morgentaler arrived in Montreal in 1950 with his wife, writer Chava Rosenfarb, to study medicine at the Universit\\u00e9 de Montr\\u00e9al.<\\\/p>    <p>In 1967, he delivered his famous brief to the House of Commons Welfare Committee stating that women in Canada should have the right to end their pregnancies without risking their lives\\u2014at the time, only available abortions were illegal and often risky. Realizing how great a need there was for safe abortions in Canada, Morgentaler founded his eponymously named Montreal Clinic in east-end Montreal in 1969, the first independent clinic to offer abortions to women in Canada. <\\\/p>    <p>Although a limited and specific number of abortions became legal in 1969, Morgentaler\\u2019s were not, since he did not demand medical prerequisites for his patients. His clinic was raided multiple times, and he was charged just as frequently. His legal battles were so lengthy and legendary\\u2014including multiple arrests, dozens of charges, a 10-month prison stint at Montreal\\u2019s Bordeaux jail during which he suffered a mild heart attack, and three jury acquittals in Quebec\\u2014that the Canadian Parliament enacted the Morgentaler Amendment, stating that no person can have a jury acquittal overturned by an Appeals court.<\\\/p>    <p>Morgentaler was raised within the social milieu of the Jewish Bund of prewar Poland, a secular, socialist and Yiddish cultural environment, which he credits with his commitment to human rights. He was a long-time member and president of the Canadian Humanist Association and its lifetime honorary president, and was named Humanist of the Year by the American Humanist Association in 1975.<\\\/p>    <p>To this day, his legacy is disputed, and even his nomination to the Order of Canada in 2008 was met with protest. <\\\/p>    <p> compiled by federation CJA and Trisha Booth. <\\\/p>  \",\"description_en\":\"<p>A prisoner of the Lodz Ghetto and Dachau concentration camps, Henry Morgentaler (1923-2013) survived with his brother but lost both his parents to the Nazis. Morgentaler arrived in Montreal in 1950 with his wife, writer Chava Rosenfarb, to study medicine at the Universit\\u00e9 de Montr\\u00e9al.<\\\/p>    <p>In 1967, he delivered his famous brief to the House of Commons Welfare Committee stating that women in Canada should have the right to end their pregnancies without risking their lives\\u2014at the time, only available abortions were illegal and often risky. Realizing how great a need there was for safe abortions in Canada, Morgentaler founded his eponymously named Montreal Clinic in east-end Montreal in 1969, the first independent clinic to offer abortions to women in Canada. <\\\/p>    <p>Although a limited and specific number of abortions became legal in 1969, Morgentaler\\u2019s were not, since he did not demand medical prerequisites for his patients. His clinic was raided multiple times, and he was charged just as frequently. His legal battles were so lengthy and legendary\\u2014including multiple arrests, dozens of charges, a 10-month prison stint at Montreal\\u2019s Bordeaux jail during which he suffered a mild heart attack, and three jury acquittals in Quebec\\u2014that the Canadian Parliament enacted the Morgentaler Amendment, stating that no person can have a jury acquittal overturned by an Appeals court.<\\\/p>    <p>Morgentaler was raised within the social milieu of the Jewish Bund of prewar Poland, a secular, socialist and Yiddish cultural environment, which he credits with his commitment to human rights. He was a long-time member and president of the Canadian Humanist Association and its lifetime honorary president, and was named Humanist of the Year by the American Humanist Association in 1975.<\\\/p>    <p>To this day, his legacy is disputed, and even his nomination to the Order of Canada in 2008 was met with protest. <\\\/p>    <p> compiled by federation CJA and Trisha Booth. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1955-01-01\",\"group_title\":\"Henry Morgentaler - Residence\",\"display_title\":\"Henry Morgentaler - Residence (1951-1955)\",\"name\":\"Henry Morgentaler - Residence\"},{\"id\":3384,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman  &#8211; Chambly Realty Co. (Office)\",\"title\":\"Hirsch Hershman  - Chambly Realty Co. (Office)\",\"title_en\":\"Hirsch Hershman  - Chambly Realty Co. (Office)\",\"title_fr\":\"Hirsch Hershman - Chambly Realty Co. (bureaux)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-chambly-realty-co-office\\\/\",\"coordinates\":[{\"latitude\":45.5141213,\"longitude\":-73.5732905}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0da88190c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"3632 St. Laurent, Montreal\",\"address_en\":\"3632 St. Laurent, Montreal\",\"address_fr\":\"3632 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1915-01-01\",\"group_title\":\"Hirsch Hershman  - Chambly Realty Co. (Office)\",\"display_title\":\"Hirsch Hershman  - Chambly Realty Co. (Office) (1912-1915)\",\"name\":\"Hirsch Hershman  - Chambly Realty Co. (Office)\"},{\"id\":3382,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Herschman&#8217;s Uptown Branch &#8211; Stationary and Tobacco\",\"title\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco\",\"title_en\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco\",\"title_fr\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-herschmans-uptown-branch-stationary-and-tobacco\\\/\",\"coordinates\":[{\"latitude\":45.5141969,\"longitude\":-73.5734753}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0d403042f6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"3644 St. Laurent, Montreal\",\"address_en\":\"3644 St. Laurent, Montreal\",\"address_fr\":\"3644 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1906-01-01\",\"group_title\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco\",\"display_title\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco (1906)\",\"name\":\"Hirsch Hershman - Herschman's Uptown Branch - Stationary and Tobacco\"},{\"id\":3387,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Hershman&#8217;s News Agency\",\"title\":\"Hirsch Hershman - Hershman's News Agency\",\"title_en\":\"Hirsch Hershman - Hershman's News Agency\",\"title_fr\":\"Hirsch Hershman - Hershman's News Agency\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-hershmans-news-agency\\\/\",\"coordinates\":[{\"latitude\":45.511521,\"longitude\":-73.566872}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0de5acf931.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"2003 St. Laurent, Room 6, Montreal\",\"address_en\":\"2003 St. Laurent, Room 6, Montreal\",\"address_fr\":\"2003 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Hirsch Hershman - Hershman's News Agency\",\"display_title\":\"Hirsch Hershman - Hershman's News Agency (1921-1931)\",\"name\":\"Hirsch Hershman - Hershman's News Agency\"},{\"id\":3388,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Hershman&#8217;s News Agency\",\"title\":\"Hirsch Hershman - Hershman's News Agency\",\"title_en\":\"Hirsch Hershman - Hershman's News Agency\",\"title_fr\":\"Hirsch Hershman - Hershman's News Agency\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-hershmans-news-agency-2\\\/\",\"coordinates\":[{\"latitude\":45.5156506,\"longitude\":-73.5773344}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0dfb6375d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"20 St. Cuthbert, Montreal\",\"address_en\":\"20 St. Cuthbert, Montreal\",\"address_fr\":\"20 St-Cuthbert, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1935-01-01\",\"group_title\":\"Hirsch Hershman - Hershman's News Agency\",\"display_title\":\"Hirsch Hershman - Hershman's News Agency (1932-1935)\",\"name\":\"Hirsch Hershman - Hershman's News Agency\"},{\"id\":3389,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Hershman&#8217;s News Agency\",\"title\":\"Hirsch Hershman - Hershman's News Agency\",\"title_en\":\"Hirsch Hershman - Hershman's News Agency\",\"title_fr\":\"Hirsch Hershman - Hershman's News Agency\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-hershmans-news-agency-3\\\/\",\"coordinates\":[{\"latitude\":45.516597,\"longitude\":-73.583213}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0e4dbb7953.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"105 Rachel O., Montreal\",\"address_en\":\"105 Rachel O., Montreal\",\"address_fr\":\"105 Rachel O., Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1939-01-01\",\"group_title\":\"Hirsch Hershman - Hershman's News Agency\",\"display_title\":\"Hirsch Hershman - Hershman's News Agency (1936-1939)\",\"name\":\"Hirsch Hershman - Hershman's News Agency\"},{\"id\":3381,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Library \\\/ Candy Store\",\"title\":\"Hirsch Hershman - Library \\\/ Candy Store\",\"title_en\":\"Hirsch Hershman - Library \\\/ Candy Store\",\"title_fr\":\"Hirsch Hershman - Librairie\\\/Boutique de bonbons\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-library-candy-store\\\/\",\"coordinates\":[{\"latitude\":45.510812,\"longitude\":-73.5662421}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0cddda5679.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"1604 St-Laurent, Montreal\",\"address_en\":\"1604 St-Laurent, Montreal\",\"address_fr\":\"1604 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1905-01-01\",\"end\":\"1905-01-01\",\"group_title\":\"Hirsch Hershman - Library \\\/ Candy Store\",\"display_title\":\"Hirsch Hershman - Library \\\/ Candy Store (1905)\",\"name\":\"Hirsch Hershman - Library \\\/ Candy Store\"},{\"id\":3380,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Library \\\/ Cigar Store\",\"title\":\"Hirsch Hershman - Library \\\/ Cigar Store\",\"title_en\":\"Hirsch Hershman - Library \\\/ Cigar Store\",\"title_fr\":\"Hirsch Hershman - Librairie\\\/Boutique de cigares\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-library-cigar-store\\\/\",\"coordinates\":[{\"latitude\":45.511842,\"longitude\":-73.568538}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0ca1e7cc8f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"2080 St-Laurent, Montreal\",\"address_en\":\"2080 St-Laurent, Montreal\",\"address_fr\":\"2080 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1904-01-01\",\"end\":\"1904-01-01\",\"group_title\":\"Hirsch Hershman - Library \\\/ Cigar Store\",\"display_title\":\"Hirsch Hershman - Library \\\/ Cigar Store (1904)\",\"name\":\"Hirsch Hershman - Library \\\/ Cigar Store\"},{\"id\":3383,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Library \\\/ Tobacco Shop\",\"title\":\"Hirsch Hershman - Library \\\/ Tobacco Shop\",\"title_en\":\"Hirsch Hershman - Library \\\/ Tobacco Shop\",\"title_fr\":\"Hirsch Hershman - Librairie\\\/Boutique de tabac\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-library-tobacco-shop\\\/\",\"coordinates\":[{\"latitude\":45.51031861,\"longitude\":-73.5647818}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0d758bda7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"1426-1428 St-Laurent, Montreal\",\"address_en\":\"1426-1428 St-Laurent, Montreal\",\"address_fr\":\"1426-1428 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1911-01-01\",\"group_title\":\"Hirsch Hershman - Library \\\/ Tobacco Shop\",\"display_title\":\"Hirsch Hershman - Library \\\/ Tobacco Shop (1906-1911)\",\"name\":\"Hirsch Hershman - Library \\\/ Tobacco Shop\"},{\"id\":3379,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence\\\/\",\"coordinates\":[{\"latitude\":45.5036423,\"longitude\":-73.5631862}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c1c3ac140.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"Hermine and de la Gaucheti\\u00e8re, Montreal\",\"address_en\":\"Hermine and de la Gaucheti\\u00e8re, Montreal\",\"address_fr\":\"Coin Hermine et de la Gaucheti\\u00e8re, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1902-01-01\",\"end\":\"1903-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1902-1903)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3385,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5168,\"longitude\":-73.583159}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0dcc2382ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"4210 St-Urbain, Montreal\",\"address_en\":\"4210 St-Urbain, Montreal\",\"address_fr\":\"4210 St-Urbain, Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1914-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1914)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3386,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5094877,\"longitude\":-73.5739316}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0ddf540c38.webp\"],\"address\":\"3504 du Parc, Montreal\",\"address_en\":\"3504 du Parc, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1921-12-31\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1915-1921)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3390,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5182193,\"longitude\":-73.5953461}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0e6644368e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"397 St-Joseph O., Montreal\",\"address_en\":\"397 St-Joseph O., Montreal\",\"address_fr\":\"397 St-Joseph O., Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1925-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1925)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3391,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5195126,\"longitude\":-73.5911394}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0e6ae35e4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"197 Villeneuve O., Montreal\",\"address_en\":\"197 Villeneuve O., Montreal\",\"address_fr\":\"197 Villeneuve O., Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1928-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1926-1928)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3392,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5187498,\"longitude\":-73.5920858}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0e7872add4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"257 Villeneuve O., Montreal\",\"address_en\":\"257 Villeneuve O., Montreal\",\"address_fr\":\"257 Villeneuve O., Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1939-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1929-1939)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3393,\"type\":\"exhibit\",\"post_title\":\"Hirsch Hershman &#8211; Residence\",\"title\":\"Hirsch Hershman - Residence\",\"title_en\":\"Hirsch Hershman - Residence\",\"title_fr\":\"Hirsch Hershman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-hershman-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.5190679,\"longitude\":-73.5917992}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c271953a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c30f9393f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0c39c60d3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0e81848acf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca19f9787a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a2957587.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a4747cd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca1a61a9688.webp\"],\"address\":\"249 Villeneuve O., Montreal\",\"address_en\":\"249 Villeneuve O., Montreal\",\"address_fr\":\"249 Villeneuve O., Montr\\u00e9al\",\"description\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Born in Bukovina (part of Romania) in 1876, Hirsch Hershman immigrated to Montreal in 1902, quickly becoming a fixture of the Jewish political, cultural, and literary scene. Hershman was a committed anarchist. When he arrived via New York, he quickly sought out others who shared his political views. He was shocked to find that the city lacked an organized Yiddish cultural centre.  From his salary as a shop worker, he started a small Jewish bookstore in his home, with materials procured from a trip to New York City in 1903. After a successful fundraiser, Hershman\\u2019s bookstore shared a storefront on St. Lawrence Boulevard with a shoemaker; Hershman\\u2019s wife served as the day manager. The facility was a place to gather, debate, attend lectures, and engage with the political issues and ideologies of the day. By 1905, a Jewish immigration boom enabled the bookstore to acquire a venue with a meeting room and a library, on the Main near Ontario Street.<\\\/p>    <p>Hershman\\u2019s impact on Yiddish culture was not limited to his bookstore, which was a precursor to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\\\">Jewish Public Library<\\\/a>. His publishing career began in 1905 with three issues of <i>Der Telegraf<\\\/i> (The Telegraph). Though his own newspaper was short-lived, Hershman was also a regular contributor to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>. Additionally, he was responsible for the Yiddish poet Chava Rosenfarb\\u2019s immigration to Canada in 1950, publishing her first collection of poems in Canada the same year. He was also a co-founder in 1907 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\\\">Workmen\\u2019s Circle<\\\/a>, the radical Yiddish cultural organization and mutual aid society.<\\\/p>    <p>Hershman played a major role in the 1920 War Orphans\\u2019 Relief Project. Spearheaded by Ottawa\\u2019s Lillian Freiman, Hershman was recruited to staff the project in his capacity as manager of the People\\u2019s Relief Committee (a post he held from 1915 to 1920). Along with Dr. Joseph Leavitt, he spent some months in volatile, pogrom-ridden Polish Ukraine after World War I, preparing 146 orphans for their departure from an orphanage in Rovno. Some 8,000 orphans were assessed, and most were not healthy enough to make the trip to Canada. Upon their arrival in Canada, Hershman was described as a \\u201cone-man follow-up committee,\\u201d corresponding with many of the orphans \\u2013 who were all placed in Jewish homes \\u2013 until his death in 1957.<\\\/p>    <p>Hershman was involved in some of the most important projects of his era. He helped create the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">Canadian Jewish Congress<\\\/a> and the National Radical School, and was a delegate to the 1920 World Relief Conference in Carlsbad. In addition, Hershman was heavily involved in labour activism, most notably the 1912 Montreal tailors\\u2019 strike. <\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1957-01-01\",\"group_title\":\"Hirsch Hershman - Residence\",\"display_title\":\"Hirsch Hershman - Residence (1940-1957)\",\"name\":\"Hirsch Hershman - Residence\"},{\"id\":3863,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Eagle Publishing Co.\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_fr\":\"Hirsch Wolofsky et le Keneder Adler - Eagle Publishing Co.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\",\"coordinates\":[{\"latitude\":45.5108874,\"longitude\":-73.5659883}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3e78b210.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3c1ed873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be42d7b850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be449a1caa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be46874bfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4797fbda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4d21b2e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be5377c3a4.webp\"],\"address\":\"1598 St. Laurent, Montreal\",\"address_en\":\"1598 St. Laurent, Montreal\",\"address_fr\":\"1598 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1911-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1907-1911)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\"},{\"id\":3868,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Eagle Publishing Co.\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_fr\":\"Hirsch Wolofsky et le Keneder Adler - Eagle Publishing Co.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\",\"coordinates\":[{\"latitude\":45.510812,\"longitude\":-73.566242}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3e78b210.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3c1ed873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be42d7b850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be449a1caa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be46874bfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4797fbda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4d21b2e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be5377c3a4.webp\"],\"address\":\"1604 St. Laurent, Montreal\",\"address_en\":\"1604 St. Laurent, Montreal\",\"address_fr\":\"1604 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1919-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1912-1919)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\"},{\"id\":3869,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Eagle Publishing Co.\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"title_fr\":\"Hirsch Wolofsky et le Keneder Adler - Eagle Publishing Co.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-3\\\/\",\"coordinates\":[{\"latitude\":45.510957,\"longitude\":-73.56679091}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3e78b210.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3c1ed873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be42d7b850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be449a1caa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be46874bfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4797fbda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4d21b2e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be5377c3a4.webp\"],\"address\":\"10 Rue Ontario Ouest, Montreal\",\"address_en\":\"10 Rue Ontario Ouest, Montreal\",\"address_fr\":\"10 Rue Ontario Ouest, Montr\\u00e9al\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1923-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co. (1920-1923)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Eagle Publishing Co.\"},{\"id\":3870,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Jewish Daily Eagle\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle\",\"title_fr\":\"Hirsch Wolofsky et le Keneder Adler - Jewish Daily Eagle\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\",\"coordinates\":[{\"latitude\":45.51731381,\"longitude\":-73.5798618}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3e78b210.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3c1ed873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be42d7b850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be449a1caa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be46874bfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4797fbda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4d21b2e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be5377c3a4.webp\"],\"address\":\"4075 St. Laurent, Montreal\",\"address_en\":\"4075 St. Laurent, Montreal\",\"address_fr\":\"4075 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1969-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle (1924-1969)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Daily Eagle\"},{\"id\":3871,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Jewish Eagle\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"title_fr\":\"Hirsch Wolofsky et le Keneder Adler - Jewish Eagle\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-eagle\\\/\",\"coordinates\":[{\"latitude\":45.519331,\"longitude\":-73.585031}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3e78b210.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be3c1ed873.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be42d7b850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be449a1caa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be46874bfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4797fbda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be4d21b2e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559be5377c3a4.webp\"],\"address\":\"4398 St. Laurent, Montreal\",\"address_en\":\"4398 St. Laurent, Montreal\",\"address_fr\":\"4398 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1970-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1970-1972)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\"},{\"id\":3872,\"type\":\"exhibit\",\"post_title\":\"Hirsch Wolofsky and the Keneder Adler &#8211; Jewish Eagle\",\"title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"title_en\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-eagle-2\\\/\",\"coordinates\":[{\"latitude\":45.5005802,\"longitude\":-73.6447366}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd6702462.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd7687711.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd8b88d9c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdd9eb40d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bddb453d20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bde007fbc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfb3942c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bdfe6c035f.webp\"],\"address\":\"4180 Ave. de la Courtrai, Montreal\",\"address_en\":\"4180 Ave. de la Courtrai, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Hirsch Wolofsky, the founder and long-time managing editor of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s only Yiddish daily newspaper, was born in 1879 in a small village in Poland. His father was a crown rabbi, a functionary of the tsarist regime. Wolofsky received a traditional religious education before his parents died when he was 15. He soon married and in 1900 joined two of his brothers who had already moved to Montreal.<p>  <p>Wolofsky lost his first business, a fruit store on St. Lawrence Boulevard, to a fire, and with the insurance money salvaged from the disaster he founded the Eagle Publishing Co. in 1907, and began publishing the city\\u2019s first daily Yiddish newspaper, the <i>Keneder Adler<\\\/i> (\\u201cCanadian Eagle\\u201d). The <i>Adler<\\\/i> served the fast-growing Jewish community whose native tongue, Yiddish, was then the third most widely spoken language in Montreal. The <i>Adler<\\\/i> specialized in local Jewish news, but also published stories in Yiddish about events around the world, often taking a Jewish and socialist angle, which for some readers was not socialist enough and for others was too radical. It encouraged and hosted the city\\u2019s most distinguished writers,reported on labour disputes and on the vibrant Yiddish theatre, and created in its pages a vibrant cultural stage. The most important function of the <i>Keneder Adler<\\\/i> was to mediate the everyday negotiations between new Yiddish-speaking arrivals and the different groups into which they hoped to assimilate \\u2013 including the pre-existing Jewish community, and overall Montreal, Canadian and Quebec society. <\\\/p>  <p><a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence\\\/\\\">Samuel Bronfman<\\\/a> called Hirsch Wolofsky \\u201cboth a recorder and maker of Canadian history.\\u201d Indeed, in addition to his responsibilities at the <i>Adler<\\\/i>, Wolofsky was deeply involved in other aspects of life in the Montreal Jewish community: mediating labour disputes, engaging in fierce political debates, and establishing schools, hospitals, libraries, and communal service organizations. Wolofsky was intimately involved in the creation in 1922 of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Va\\u2019ad Ha\\u2019Ir<\\\/a> (Jewish Community Council), which oversaw 66 community organizations, including labour unions, benefit societies, synagogues, and Zionist groups. Interestingly, for such a politically engaged Jewish intellectual, Wolofsky was also a religiously observant Jew, and wrote columns on each week\\u2019s Torah portion, publishing it in the <i>Adler<\\\/i> in 1928\\u20131929 in a column called <i>Eybiken kvall<\\\/i> (\\u201cFrom the Eternal Source\\u201d). <\\\/p>  <p>Wolofsky published three books, including <i>Mayn lebns rayze<\\\/i> (1946), which the poet A. M. Klein translated into English as <i>Journey of My Life<\\\/i>. In 2005, the city of Montreal dedicated a park to Wolofsky on Coloniale between Sherbrooke and Prince Arthur, not far from the former office of the <i>Adler<\\\/i>.   <p>After Wolofksy\\u2019s death in 1949, the newspaper was run by his son Max, who struggled to maintain its relevance in the face of a declining Yiddish language. After unsuccessful reincarnations as a weekly and as a bilingual English\\u2013Yiddish publication, the <i>Adler<\\\/i> finally folded in 1977.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-01-01\",\"end\":\"1977-12-31\",\"group_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\",\"display_title\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle (1973-1977)\",\"name\":\"Hirsch Wolofsky and the Keneder Adler - Jewish Eagle\"},{\"id\":3629,\"type\":\"exhibit\",\"post_title\":\"Hyman Leibovitch &#8211; Midway Photo Play\",\"title\":\"Hyman Leibovitch - Midway Photo Play \",\"title_en\":\"Hyman Leibovitch - Midway Photo Play \",\"title_fr\":\"Hyman Leibovitch - Midway Photo Play \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/hyman-leibovitch-midway-photo-play\\\/\",\"coordinates\":[{\"latitude\":45.5098551,\"longitude\":-73.5637424}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292644edf7a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292645ddfe31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264aac7900.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264bf91af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264e80ed7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292644edf7a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292645ddfe31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264aac7900.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264bf91af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529264e80ed7e.webp\"],\"address\":\"1229 St-Laurent, Montreal\",\"address_en\":\"1229 St-Laurent, Montreal\",\"address_fr\":\"1229 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>At the outset of World War I, Hyman Leibovitch was an eighteen-year-old cabinetmaker with \\u201cgolden hands\\u201d and an ambitious plan to take his talent to America (\\u201cCanada, New York, is the same, it\\u2019s combined \\u2013 it\\u2019s called America\\u201d). After three months of training with the Romanian army, in 1914 Leibovitch was released from duty and crossed Romania\\u2019s northern border into present-day Chernivtsi, Ukraine. With just his army uniform \\u2013 no papers, no money, no passport \\u2013 Leibovitch embarked on what can only be described as an epic journey through Germany, France and Belgium, before finally settling in Montreal. Working his way through Europe, he narrowly avoided an unwanted engagement to his boss\\u2019s daughter in Germany and had a chance encounter with a long-lost aunt in Ukraine. Upon arriving in Montreal, one of his first jobs was delivering advertisements door-to-door in the dead of winter, work he found with the help of boys he befriended at Midway Photo Play, a theatre on St-Laurent near Ste-Catherine. Though he never worked in the garment industry, as many of his contemporaries did, Leibovitch\\u2019s struggle to find work in his field \\u2013 or any work at all \\u2013 was common among Jewish immigrant labourers.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010).<\\\/p>    <p><blockquote>I went to look for a job \\u2026 : a month, two months, four months. I couldn\\u2019t get not job. You know how boys are! So I went to a show\\u2014 in St. Catherines? St. Lawrence? The Midway, I think they are calling it. It used to cost fifteen cents to go to see a show and I went in there and I meet some boys\\u2014and we made a friendship. And one boy, he said, I\\u2019m looking for a job. He\\u2019s looking for a job. And I am also looking for a job \\u2026 Where could we find some jobs? They are looking for young boys to carry advertisements around to the houses. I said, I\\u2019ll go down. We could lose nothing. We went down there and we took the jobs and we didn\\u2019t ask no price and they didn\\u2019t tell us what they gonna pay. We were working out two weeks carrying around the advertisements\\u2014steps up, steps down\\u2014and I don\\u2019t have no coat, no jacket, just a uniform jacket, and there it was cold, wintertime, freezing. I had a big handkerchief, a red handkerchief, and I cover my mouth, my face. The hat I pull down. I have nothing else. I just had a hat. So I\\u2019ll just pull it down over my ears and we went down to carry the advertisements and we finished two weeks. I\\u2019m waiting for he two weeks to finish already so we should get some money out. I come to the end of the two weeks. They give $1.30. I look them over and I said, What is that? Charity? I worked two weeks! That\\u2019s the price. You like it, keep it. If not, go. I take the $1.30 and I throw them right back in the face. I was not scared. (199)<\\\/blockquote><\\\/p>    <p><blockquote>So what I used to do? I used to get up in the morning, six o\\u2019clock in the morning, and go looking around for a job. I see I can\\u2019t get no job [as a cabinetmaker]. So I find a job in St. Dominique and corner of St. Viateur [sic] \\u2013 a piano factory. I come in there, in the piano factory, and I ask for a job. I couldn\\u2019t speak no English. So they had a foreman, an Italian foremen, and the Italian foreman was working in Romania, in Bucharest, and he was speaking Romanian. So they called down the foreman that he should talk to me. He asked me what I am, what kind of work I could do. I said I\\u2019m a cabinetmaker, I could do any kind of work. I\\u2019m a responsible man and I want work. He said, Here in Canada there is only one thing. You do one kind of work. We\\u2019ll give you a job to make only the doors for the pianos. I said I could do the whole thing. I can\\u2019t work on only one piece. I\\u2019ll get sick and tired of it. He said, Well that\\u2019s the law around here. That\\u2019s what everybody works on, one piece: one makes drawers, one makes the top, one makes something else, one glues them together. Everybody does his own work \\u2013 special. Anyways, I said, I\\u2019ll take it. Better than nothing. Better than walking around in the streets. I took the job and I was working a week, so the second week the foreman told me, You\\u2019re not getting paid. One week is going to always stay. I said all right. I was working up two weeks. The second week he brings me in an envelope, the pay. I open the envelope. I see five dollars. I start to scratch my head. I said to myself, What is going around in here? They told me in Canada that you sew me up a button and you make five dollars! I\\u2019m a cabinetmaker with golden hands. I can\\u2019t make no living around here. What am I doing around here? (200) <\\\/blockquote><\\\/p>      <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_en\":\"<p>At the outset of World War I, Hyman Leibovitch was an eighteen-year-old cabinetmaker with \\u201cgolden hands\\u201d and an ambitious plan to take his talent to America (\\u201cCanada, New York, is the same, it\\u2019s combined \\u2013 it\\u2019s called America\\u201d). After three months of training with the Romanian army, in 1914 Leibovitch was released from duty and crossed Romania\\u2019s northern border into present-day Chernivtsi, Ukraine. With just his army uniform \\u2013 no papers, no money, no passport \\u2013 Leibovitch embarked on what can only be described as an epic journey through Germany, France and Belgium, before finally settling in Montreal. Working his way through Europe, he narrowly avoided an unwanted engagement to his boss\\u2019s daughter in Germany and had a chance encounter with a long-lost aunt in Ukraine. Upon arriving in Montreal, one of his first jobs was delivering advertisements door-to-door in the dead of winter, work he found with the help of boys he befriended at Midway Photo Play, a theatre on St-Laurent near Ste-Catherine. Though he never worked in the garment industry, as many of his contemporaries did, Leibovitch\\u2019s struggle to find work in his field \\u2013 or any work at all \\u2013 was common among Jewish immigrant labourers.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010).<\\\/p>    <p><blockquote>I went to look for a job \\u2026 : a month, two months, four months. I couldn\\u2019t get not job. You know how boys are! So I went to a show\\u2014 in St. Catherines? St. Lawrence? The Midway, I think they are calling it. It used to cost fifteen cents to go to see a show and I went in there and I meet some boys\\u2014and we made a friendship. And one boy, he said, I\\u2019m looking for a job. He\\u2019s looking for a job. And I am also looking for a job \\u2026 Where could we find some jobs? They are looking for young boys to carry advertisements around to the houses. I said, I\\u2019ll go down. We could lose nothing. We went down there and we took the jobs and we didn\\u2019t ask no price and they didn\\u2019t tell us what they gonna pay. We were working out two weeks carrying around the advertisements\\u2014steps up, steps down\\u2014and I don\\u2019t have no coat, no jacket, just a uniform jacket, and there it was cold, wintertime, freezing. I had a big handkerchief, a red handkerchief, and I cover my mouth, my face. The hat I pull down. I have nothing else. I just had a hat. So I\\u2019ll just pull it down over my ears and we went down to carry the advertisements and we finished two weeks. I\\u2019m waiting for he two weeks to finish already so we should get some money out. I come to the end of the two weeks. They give $1.30. I look them over and I said, What is that? Charity? I worked two weeks! That\\u2019s the price. You like it, keep it. If not, go. I take the $1.30 and I throw them right back in the face. I was not scared. (199)<\\\/blockquote><\\\/p>    <p><blockquote>So what I used to do? I used to get up in the morning, six o\\u2019clock in the morning, and go looking around for a job. I see I can\\u2019t get no job [as a cabinetmaker]. So I find a job in St. Dominique and corner of St. Viateur [sic] \\u2013 a piano factory. I come in there, in the piano factory, and I ask for a job. I couldn\\u2019t speak no English. So they had a foreman, an Italian foremen, and the Italian foreman was working in Romania, in Bucharest, and he was speaking Romanian. So they called down the foreman that he should talk to me. He asked me what I am, what kind of work I could do. I said I\\u2019m a cabinetmaker, I could do any kind of work. I\\u2019m a responsible man and I want work. He said, Here in Canada there is only one thing. You do one kind of work. We\\u2019ll give you a job to make only the doors for the pianos. I said I could do the whole thing. I can\\u2019t work on only one piece. I\\u2019ll get sick and tired of it. He said, Well that\\u2019s the law around here. That\\u2019s what everybody works on, one piece: one makes drawers, one makes the top, one makes something else, one glues them together. Everybody does his own work \\u2013 special. Anyways, I said, I\\u2019ll take it. Better than nothing. Better than walking around in the streets. I took the job and I was working a week, so the second week the foreman told me, You\\u2019re not getting paid. One week is going to always stay. I said all right. I was working up two weeks. The second week he brings me in an envelope, the pay. I open the envelope. I see five dollars. I start to scratch my head. I said to myself, What is going around in here? They told me in Canada that you sew me up a button and you make five dollars! I\\u2019m a cabinetmaker with golden hands. I can\\u2019t make no living around here. What am I doing around here? (200) <\\\/blockquote><\\\/p>      <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1914-01-01\",\"group_title\":\"Hyman Leibovitch - Midway Photo Play\",\"display_title\":\"Hyman Leibovitch - Midway Photo Play (1914)\",\"name\":\"Hyman Leibovitch - Midway Photo Play\"},{\"id\":4172,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.509289,\"longitude\":-73.57071061}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\" 2314 Jeanne Mance\",\"address_en\":\" 2314 Jeanne Mance\",\"address_fr\":\"2314 Jeanne Mance\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1924-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1924)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4168,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5189504,\"longitude\":-73.5808437}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"120b Coloniale\",\"address_en\":\"120b Coloniale\",\"address_fr\":\"120b Coloniale\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1915-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1915)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4170,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.512186,\"longitude\":-73.5674829}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"2038 St. Dominique\",\"address_en\":\"2038 St. Dominique\",\"address_fr\":\"2038 St. Dominique\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1920-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1916-1920)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4178,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-11\\\/\",\"coordinates\":[{\"latitude\":45.5088316,\"longitude\":-73.62862}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"5739 Darlington Ave. \",\"address_en\":\"5739 Darlington Ave. \",\"address_fr\":\"5739 Darlington Ave. \",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1958-01-01\",\"end\":\"1961-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1958-1961)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4177,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-10\\\/\",\"coordinates\":[{\"latitude\":45.5182177,\"longitude\":-73.5875677}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"4479b de l'Esplanade, Apt. 6\",\"address_en\":\"4479b de l'Esplanade, Apt. 6\",\"address_fr\":\"4479b de l'Esplanade, Apt. 6 \",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her Avenue de l\\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her Avenue de l\\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1957-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1934-1957)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4175,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-8\\\/\",\"coordinates\":[{\"latitude\":45.5232441,\"longitude\":-73.60124}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"206 St. Viateur O.\",\"address_en\":\"206 St. Viateur O.\",\"address_fr\":\"206 St. Viateur O.\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1928-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1927-1928)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4171,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5226414,\"longitude\":-73.59561}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"108 Fairmount W.\",\"address_en\":\"108 Fairmount W.\",\"address_fr\":\"108 Fairmount W.\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1922-01-01\",\"end\":\"1923-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1922-1923)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4173,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5219686,\"longitude\":-73.6020451}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"5460 Park Ave.\",\"address_en\":\"5460 Park Ave.\",\"address_fr\":\"5460 Park Ave.\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her Avenue de l\\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her Avenue de l\\u2019Esplanade home, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1925-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1925)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4174,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.509289,\"longitude\":-73.5707106}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"2314 Jeanne-Mance Apt. 2\",\"address_en\":\"2314 Jeanne-Mance Apt. 2\",\"address_fr\":\"2314 Jeanne-Mance Apt. 2\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1926)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4176,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence-9\\\/\",\"coordinates\":[{\"latitude\":45.5268135,\"longitude\":-73.6084135}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"6157 de l'Esplanade\",\"address_en\":\"6157 de l'Esplanade\",\"address_fr\":\"6157 de l'Esplanade\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1930-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1930)\",\"name\":\"Ida Maze - Residence\"},{\"id\":4157,\"type\":\"exhibit\",\"post_title\":\"Ida Maze &#8211; Residence\",\"title\":\"Ida Maze - Residence \",\"title_en\":\"Ida Maze - Residence \",\"title_fr\":\"Ida Maze - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ida-maze-residence\\\/\",\"coordinates\":[{\"latitude\":45.5122051,\"longitude\":-73.5675252}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3b65b60ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c1549cde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3c8e395c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cb90d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cd85e626.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3cfee5920.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3d1777998.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3dabb2faf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3df96046d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e4208f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e57aa1fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3e89ccfcf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3ed8b469b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3f057821b.webp\"],\"address\":\"2040 St. Dominique\",\"address_en\":\"2040 St. Dominique\",\"address_fr\":\"2040 St. Dominique\",\"description\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_en\":\"<p>Yiddish poet and salon host, Ida Maze (occasionally spelled Maza or Massey) was born in a small town near Minsk, in present-day Belarus, in 1898. Her family moved to New York in 1907, and then the next year to Montreal. Maze began writing Yiddish poetry and essays, and became involved in a circle of similarly-minded Jewish Montrealers, developing close friendships in particular with her fellow poets <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/j-i-segal-residence-2\\\/\\\"> J. I. Segal<\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/melech-ravitch-residence-2\\\/\\\">Melech Ravitch<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rokhl-korn-residence\\\/\\\">Rokhl Korn<\\\/a>. In the 1920s, Maze contributed articles to Yiddish journals around the world, but was also deeply involved in the local literary culture, frequently writing for Montreal\\u2019s Yiddish literary journals such as <i>Heftn<\\\/i>  and organizing events at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-mayerovitch-architect-of-jewish-public-library\\\/\\\">Jewish Public Library<\\\/a> just down the block from her <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ida-maze-residence-10\\\/\\\">Avenue de l\\u2019Esplanade home<\\\/a>, where she and her husband, Alexander Massey, hosted one of the Jewish community\\u2019s more prominent literary salons.<\\\/p> <p>Literary luminaries and also struggling, as-yet unknown writers from Montreal, New York, and abroad\\u2014as well as painters and other Jewish cultural figures\\u2014would often stop by the Esplanade home seeking critical appraisal of their works. The atmosphere of these gatherings was intimate and informal. The Montreal-based Yiddish poet Chava Rosenfarb once reported, \\u201cThere we would get drunk on homemade cherry-wine and on literary discussion.\\u201d The writers often stretched their legs afterward across the street in Fletcher\\u2019s Field (today\\u2019s Parc Jeanne-Mance), admiring the mountain and the city in the distance.<\\\/p><p>The literary scholar Irving Massey, Ida Maze\\u2019s son, said his mother wrote as a servant of the Montreal Jewish community she always loved: \\u201cShe fulfills the ideals of her community while yet retaining her identity as an individual poet; she is a writer whose work, even at its most private, is subordinate to community.\\u201d<\\\/p><p>Maze was a guiding figure for generations of Yiddish writers around the world, and was often considered the \\u201cMother of Montreal Yiddish Poets.\\u201d She also published four volumes of her own poetry, including her first volume, <i>A mame<\\\/i> (\\u201cA Mother\\u201d) in 1931 and an autobiography, <i>Dinah<\\\/i> (1937), which described her early life in Belarus. Maze died in Montreal in 1963.<\\\/p><p>Compiled by Ricky Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1914-01-01\",\"group_title\":\"Ida Maze - Residence\",\"display_title\":\"Ida Maze - Residence (1914)\",\"name\":\"Ida Maze - Residence\"},{\"id\":3411,\"type\":\"exhibit\",\"post_title\":\"Irving Layton &#8211; First Statement Press\",\"title\":\"Irving Layton - First Statement Press\",\"title_en\":\"Irving Layton - First Statement Press\",\"title_fr\":\"Irving Layton - First Statement Press\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/irving-layton-first-statement-press\\\/\",\"coordinates\":[{\"latitude\":45.4978856,\"longitude\":-73.5771861}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a7e1ce0867.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a7e55de173.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d07f6763e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d13986b26.webp\"],\"address\":\"1488 Crescent\",\"address_en\":\"1488 Crescent\",\"address_fr\":\"1488 Crescent\",\"description\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Irving Layton - First Statement Press\",\"display_title\":\"Irving Layton - First Statement Press (1942-1943)\",\"name\":\"Irving Layton - First Statement Press\"},{\"id\":4182,\"type\":\"exhibit\",\"post_title\":\"Irving Layton &#8211; First Statement Press\",\"title\":\"Irving Layton - First Statement Press\",\"title_en\":\"Irving Layton - First Statement Press\",\"title_fr\":\"Irving Layton - First Statement Press\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/irving-layton-first-statement-press-2\\\/\",\"coordinates\":[{\"latitude\":45.4994188,\"longitude\":-73.5580453}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157b5ed2710842.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157b5edcf9895f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d07f6763e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1884de9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1ab9293a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1b7e3688.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1c809219.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1db762cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b1f4187b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b206117c0.webp\"],\"address\":\"627-635 Rue St. Paul Ouest, #4\",\"address_en\":\"627-635 Rue St. Paul Ouest, #4\",\"address_fr\":\"627-635 Rue St. Paul Ouest, #4\",\"description\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1946-12-31\",\"group_title\":\"Irving Layton - First Statement Press\",\"display_title\":\"Irving Layton - First Statement Press (1944-1946)\",\"name\":\"Irving Layton - First Statement Press\"},{\"id\":4183,\"type\":\"exhibit\",\"post_title\":\"Irving Layton &#8211; First Statement Press\",\"title\":\"Irving Layton - First Statement Press\",\"title_en\":\"Irving Layton - First Statement Press\",\"title_fr\":\"Irving Layton - First Statement Press\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/irving-layton-first-statement-press-3\\\/\",\"coordinates\":[{\"latitude\":45.5008679,\"longitude\":-73.576431}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157b5fe0bcf612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157b5feaa8931e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d07f6763e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b46975bfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b472c7b99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b47f09384.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b48e4cc98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b4afa7c4a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b4b9dbe92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15793b5001a53e.webp\"],\"address\":\"2067 Stanley\",\"address_en\":\"2067 Stanley\",\"address_fr\":\"2067 Stanley\",\"description\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"Irving Layton - Residence\",\"display_title\":\"Irving Layton - Residence (1925-1929)\",\"name\":\"Irving Layton - Residence\"},{\"id\":4186,\"type\":\"exhibit\",\"post_title\":\"Irving Layton &#8211; Residence\",\"title\":\"Irving Layton - Residence\",\"title_en\":\"Irving Layton - Residence\",\"title_fr\":\"Irving Layton - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/irving-layton-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.478135,\"longitude\":-73.617821}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d4afb24fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d6a7c3a52.webp\"],\"address\":\"4136 D\\u00e9carie Apt. 7, Montr\\u00e9al\",\"address_en\":\"4136 D\\u00e9carie Apt. 7, Montr\\u00e9al\",\"address_fr\":\"4136 Boul. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. 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Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1967-12-31\",\"group_title\":\"Irving Layton - Residence\",\"display_title\":\"Irving Layton - Residence (1966-1967)\",\"name\":\"Irving Layton - Residence\"},{\"id\":4194,\"type\":\"exhibit\",\"post_title\":\"Irving Layton &#8211; Residence\",\"title\":\"Irving Layton - Residence\",\"title_en\":\"Irving Layton - Residence\",\"title_fr\":\"Irving Layton - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/irving-layton-residence-11\\\/\",\"coordinates\":[{\"latitude\":45.4613528,\"longitude\":-73.6357541}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a45c1877d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a465f0a774.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4713e0300.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a475b6fce2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a47e791177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e001e585.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e251a4d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f5a4e423f476.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d57871cce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15290d71defe09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/zl2ziCfSgTU\"],\"address\":\"6879 Monkland, Montr\\u00e9al\",\"address_en\":\"6879 Monkland, Montr\\u00e9al\",\"address_fr\":\"6879 Monkland, Montr\\u00e9al\",\"description\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Israel Pincu Lazarovitch, later the world-famous modernist Canadian poet Irving Layton, was born in 1912 in a small town in Romania. His family moved the next year to the heart of the Jewish neighbourhood in downtown Montreal.<\\\/p>    <p>In 1926, Layton entered <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School,<\\\/a> where his life was transformed by his introduction to the works of Shakespeare, Wordsworth, and Austen, among many others. His increasing involvement with the Young People\\u2019s Socialist League led to his expulsion in 1930. Shortly thereafter Layton was blacklisted due to his left-wing political views, and barred entry to the United States for nearly two decades. He studied agriculture at McGill University and was known around campus for his anti-bourgeois attitude and his increasing dedication to poetry and the life of the poet.<\\\/p>    <p>After short stints in New York, Halifax, and the Canadian army, Layton settled down in Montreal, and entered the publishing world as partner to his friend and fellow Montreal poet, Louis Dudek. Together with John Sutherland, they created <i>First Statement<\\\/i>, a literary magazine and press. The new, younger poets set themselves up as a challenge to older Canadian writers like Northrop Frye, who habitually looked back to England for cues on what poetry should mean and what poets should do. Layton, Dudek, and their peers, on the other hand, believed Canadian poets should forge their own path forward, and above all should represent and comment on the social realities of Canadian life in the middle of the twentieth century.<\\\/p>    <p>After World War II, Layton earned a master\\u2019s degree in political science, and began teaching humanities at Herzliah High School, where he taught Irwin Cotler and many others. In the 1950s, Layton gradually earned first national and then international renown as a poet, particularly with the publication in 1958 of <i>A Red Carpet in the Sun<\\\/i> and in 1974 of <i>The Pole-Vaulter<\\\/i>, the latter of which revealed the poet\\u2019s preoccupation with the Holocaust and what it represents. In 1982 Layton was nominated for the Nobel Prize in Literature, but lost to Gabriel Garcia Marquez. After having spent the 1970s writing and teaching in Toronto, Layton returned to Montreal in the early 1980s. He continually published until being diagnosed with Alzheimer\\u2019s in 1995. Layton died in 2006 having risen to the height of international literary renown, and pioneering the creation of a distinctly modern Canadian poetry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1984-01-01\",\"end\":\"2000-12-31\",\"group_title\":\"Irving Layton - Residence\",\"display_title\":\"Irving Layton - Residence (1984-2000)\",\"name\":\"Irving Layton - Residence\"},{\"id\":4164,\"type\":\"exhibit\",\"post_title\":\"Isadore Schlafman &#8211; Residence\",\"title\":\"Isadore Schlafman - Residence\",\"title_en\":\"Isadore Schlafman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/isadore-schlafman-residence\\\/\",\"coordinates\":[{\"latitude\":45.5170929,\"longitude\":-73.5782118}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49de06131.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c492f9d6b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c431e14680.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c438bbbf0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\"],\"address\":\"3994 St-Dominique, Montreal\",\"address_en\":\"3994 St-Dominique, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Isadore Schlafman - Residence\",\"display_title\":\"Isadore Schlafman - Residence (1926)\",\"name\":\"Isadore Schlafman - Residence\"},{\"id\":4169,\"type\":\"exhibit\",\"post_title\":\"Isadore Schlafman &#8211; Residence\",\"title\":\"Isadore Schlafman - Residence\",\"title_en\":\"Isadore Schlafman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/isadore-schlafman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.517421,\"longitude\":-73.5786059}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49de06131.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c492f9d6b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c431e14680.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c438bbbf0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\"],\"address\":\"4017 St-Dominique, Montreal\",\"address_en\":\"4017 St-Dominique, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Isadore Schlafman - Residence\",\"display_title\":\"Isadore Schlafman - Residence (1927-1931)\",\"name\":\"Isadore Schlafman - Residence\"},{\"id\":3561,\"type\":\"exhibit\",\"post_title\":\"Israel Rabinovitch &#8211; Chief Editor of the Keneder Adler\",\"title\":\"Israel Rabinovitch - Chief Editor of the Keneder Adler\",\"title_en\":\"Israel Rabinovitch - Chief Editor of the Keneder Adler\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/israel-rabinovitch-chief-editor-of-the-keneder-adler\\\/\",\"coordinates\":[{\"latitude\":45.5173138,\"longitude\":-73.5798618}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9e470cf4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9df381490.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9db8ef2ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8ebe4f2c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8e5932cb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8e1a2aa90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8dca3e675.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8d669cab5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a8cec570c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9e6766655.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9ebb21e96.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9f4244a23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508a9f578e768.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150b4ed2f24209.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150c9ee84d358f.webp\"],\"address\":\"4075 St. Laurent, Montreal\",\"address_en\":\"4075 St. Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p><strong>Audio:<\\\/strong> <br>  Track 1 - Jack Wolofsky, grandson of <i>Keneder Adler<\\\/i> publisher Hirsch Wolofsky, remembers Israel Rabinovitch. <br>  Track 2 - Jack Wolofsky describes the offices of the <i>Keneder Adler<\\\/i>.<\\\/p>  <hr>    <p>Israel Rabinovitch, an accomplished musician and writer, was chief editor of the Montreal Yiddish daily newspaper, the <i>Keneder Adler<\\\/i>, from 1924 to 1964. For forty years, Rabinovitch took the pulse of the immigrant Jewish community and was hugely influential in helping it form opinions on a daily basis. Following in the tradition of fellow musicologist Professor Abraham Zvi Idelsohn, whom he greatly admired, Rabinovitch used the <i>Keneder Adler<\\\/i> as a platform to share his love for Jewish music, writing widely about it and contributing to the status and knowledge of <i>hazzanut<\\\/i> (cantorial arts) in Canada. In 1940, Rabinovitch published the book <i>Muzik bai Yidn<\\\/i> (Music by Jews), which was translated from Yiddish into English by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein<\\\/a> in 1952 under the title <i>Jewish Music: Ancient and Modern<\\\/i>.<\\\/p>     <p>Rabinovitch was born in 1894 in Biten in the region of Grodno (present-day Hrodna Region in Belarus) to a poor family of klezmer musicians and <i>badchonim<\\\/i> (entertainers who often performed comedic poems at weddings). Growing up, he received a traditional religious education. At age 13, he began to play tambourine and violin in a klezmer band and later composed his own lyrics. After immigrating to Montreal in 1911 with \\u201chandbag in one hand and fiddle-case in the other,\\u201d Rabinovitch continued to compose music and played in the YMHA orchestra while working in a clothing factory. While not religious, he regarded himself as a lover and student of Jewish song and believed that the Jewish soul could find its \\u201cdeepest and mightiest expression\\u201d in the art of <i>hazzanut<\\\/i>.<\\\/p>     <p>Rabinovitch was already a respected journalist before becoming editor of the <i>Adler<\\\/i> in 1924. In 1926 he published his first pamphlet (with lawyer and future MP Leon Cresthol), <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"><i>The Jewish School Problem in Quebec<\\\/i><\\\/a>, based on his activism on this important community issue. It is a testament to Rabinovitch\\u2019s skill as a journalist that his writing appealed to a wide array of readers of diverse political convictions. Many people admired his column \\u201cGood Morning,\\u201d which was published daily in the <i>Adler<\\\/i> during the 1950s and 1960s. Even communists, who disagreed with the <i>Adler<\\\/i>\\u2019s attempts to find a middle road between workers and owners during labour disputes, valued Rabinovitch\\u2019s sensitive and analytical discussion of contemporary Jewish issues. The <i>Adler<\\\/i>, despite having many vociferously secular readers and staff members, did not relegate articles about sacred music to its back pages. In fact, it was a home to many articles about outwardly religious topics, including at times discussions of the weekly Torah portion written by the newspaper\\u2019s publisher, Hirsch Wolofsky. <i>Hazzanut<\\\/i> was enjoyed and respected by many, even those, like Rabinovitch, who were avowed secularists.<\\\/p>   <p>  Rabinovitch was one of the founders of the Jewish Public Library, a leader in the Labour Zionist group Poale Zion, and also the first president of the Jewish Music Council of Montreal. He passed away in Montreal in 1964. As Hazzan Nathan Mendelson of the Shaar Hashomayim wrote in his obituary of Rabinovitch, \\u201chis song, the song of our people remains eternal.\\\"<\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Zev Moses<\\\/p>\",\"description_en\":\"<p><strong>Audio:<\\\/strong> <br>  Track 1 - Jack Wolofsky, grandson of <i>Keneder Adler<\\\/i> publisher Hirsch Wolofsky, remembers Israel Rabinovitch. <br>  Track 2 - Jack Wolofsky describes the offices of the <i>Keneder Adler<\\\/i>.<\\\/p>  <hr>    <p>Israel Rabinovitch, an accomplished musician and writer, was chief editor of the Montreal Yiddish daily newspaper, the <i>Keneder Adler<\\\/i>, from 1924 to 1964. For forty years, Rabinovitch took the pulse of the immigrant Jewish community and was hugely influential in helping it form opinions on a daily basis. Following in the tradition of fellow musicologist Professor Abraham Zvi Idelsohn, whom he greatly admired, Rabinovitch used the <i>Keneder Adler<\\\/i> as a platform to share his love for Jewish music, writing widely about it and contributing to the status and knowledge of <i>hazzanut<\\\/i> (cantorial arts) in Canada. In 1940, Rabinovitch published the book <i>Muzik bai Yidn<\\\/i> (Music by Jews), which was translated from Yiddish into English by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-residence-3\\\/\\\">A. M. Klein<\\\/a> in 1952 under the title <i>Jewish Music: Ancient and Modern<\\\/i>.<\\\/p>     <p>Rabinovitch was born in 1894 in Biten in the region of Grodno (present-day Hrodna Region in Belarus) to a poor family of klezmer musicians and <i>badchonim<\\\/i> (entertainers who often performed comedic poems at weddings). Growing up, he received a traditional religious education. At age 13, he began to play tambourine and violin in a klezmer band and later composed his own lyrics. After immigrating to Montreal in 1911 with \\u201chandbag in one hand and fiddle-case in the other,\\u201d Rabinovitch continued to compose music and played in the YMHA orchestra while working in a clothing factory. While not religious, he regarded himself as a lover and student of Jewish song and believed that the Jewish soul could find its \\u201cdeepest and mightiest expression\\u201d in the art of <i>hazzanut<\\\/i>.<\\\/p>     <p>Rabinovitch was already a respected journalist before becoming editor of the <i>Adler<\\\/i> in 1924. In 1926 he published his first pamphlet (with lawyer and future MP Leon Cresthol), <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\"><i>The Jewish School Problem in Quebec<\\\/i><\\\/a>, based on his activism on this important community issue. It is a testament to Rabinovitch\\u2019s skill as a journalist that his writing appealed to a wide array of readers of diverse political convictions. Many people admired his column \\u201cGood Morning,\\u201d which was published daily in the <i>Adler<\\\/i> during the 1950s and 1960s. Even communists, who disagreed with the <i>Adler<\\\/i>\\u2019s attempts to find a middle road between workers and owners during labour disputes, valued Rabinovitch\\u2019s sensitive and analytical discussion of contemporary Jewish issues. The <i>Adler<\\\/i>, despite having many vociferously secular readers and staff members, did not relegate articles about sacred music to its back pages. In fact, it was a home to many articles about outwardly religious topics, including at times discussions of the weekly Torah portion written by the newspaper\\u2019s publisher, Hirsch Wolofsky. <i>Hazzanut<\\\/i> was enjoyed and respected by many, even those, like Rabinovitch, who were avowed secularists.<\\\/p>   <p>  Rabinovitch was one of the founders of the Jewish Public Library, a leader in the Labour Zionist group Poale Zion, and also the first president of the Jewish Music Council of Montreal. He passed away in Montreal in 1964. As Hazzan Nathan Mendelson of the Shaar Hashomayim wrote in his obituary of Rabinovitch, \\u201chis song, the song of our people remains eternal.\\\"<\\\/p>    <p>Compiled by Stephanie Tara Schwartz and Zev Moses<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Israel Rabinovitch - Chief Editor of the Keneder Adler\",\"display_title\":\"Israel Rabinovitch - Chief Editor of the Keneder Adler (1924-1964)\",\"name\":\"Israel Rabinovitch - Chief Editor of the Keneder Adler\"},{\"id\":3658,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence\\\/\",\"coordinates\":[{\"latitude\":45.5199906,\"longitude\":-73.58800932}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"4540 Clark, Montreal\",\"address_en\":\"4540 Clark, Montreal\",\"address_fr\":\"4540 Clark, Apt. 4, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1954-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1930-1954)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3776,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5315102,\"longitude\":-73.6159197}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"123 Beaumont, Montreal\",\"address_en\":\"123 Beaumont, Montreal\",\"address_fr\":\"123 Beaumont, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner <\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner <\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1917-1918)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3777,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5201462,\"longitude\":-73.5834556}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"4337 Coloniale, Montreal\",\"address_en\":\"4337 Coloniale, Montreal\",\"address_fr\":\"4337 Coloniale, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1921-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1919-1921)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3778,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.515433,\"longitude\":-73.5759938}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"3793 St-Laurent, Montreal\",\"address_en\":\"3793 St-Laurent, Montreal\",\"address_fr\":\"3793 St-Laurent, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1921-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1921)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3779,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.519762,\"longitude\":-73.580949}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"4231 de Bullion, Montreal\",\"address_en\":\"4231 de Bullion, Montreal\",\"address_fr\":\"4231 de Bullion, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1926-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1926)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3780,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5338801,\"longitude\":-73.6153527}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"40 Mozart O., Montreal\",\"address_en\":\"40 Mozart O., Montreal\",\"address_fr\":\"40 Mozart O., Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1928-1929)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":3781,\"type\":\"exhibit\",\"post_title\":\"J.I. Segal &#8211; Residence\",\"title\":\"J.I. Segal - Residence\",\"title_en\":\"J.I. Segal - Residence\",\"title_fr\":\"J.I. Segal - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/j-i-segal-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.5016889,\"longitude\":-73.5672561}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54542a4308.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d545ece6781.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5483bc0729.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d5490f3068f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54bd5384a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c3110359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54c6d1f3fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cb0dd7fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54cf074c07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54d925d55e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d54dd5908ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a109324a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a3ed37fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896a71e3ee6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b8b6f17d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896b9fed4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bb8e5b5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bd01b9c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c67ecd19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896c7f90248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896cce509aa.webp\"],\"address\":\"4133 de l'H\\u020ftel-de-Ville, Montreal\",\"address_en\":\"4133 de l'H\\u020ftel-de-Ville, Montreal\",\"address_fr\":\"4133 de l'H\\u020ftel-de-Ville, Montr\\u00e9al\",\"description\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> J. I. Segal (1896\\u20131954), a pre-eminent Yiddish poet and journalist, was born Yaakov Yitzchak Skolar in the village of Solobkovtsy, in present-day Ukraine. His father, a scholar and cantor, died when Segal was three years old. Segal was raised by his impoverished mother in the town of Korets, which later became the setting for much of his Yiddish poetry.<\\\/p>  <p>Segal arrived in Montreal in 1910, and by 1915 had begun submitting poems and essays to Montreal\\u2019s Yiddish daily, the  <i>Keneder Adler <\\\/i>. In his early twenties, J. I. Segal (pronounced Yud Yud Segal in Yiddish) became deeply involved in the city\\u2019s Yiddish literary and political scene, joining the Labour Zionist group Poale Zion, teaching at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\\\">Folkshule<\\\/a>, founding several Yiddish literary journals, and publishing volumes of his own poetry in Montreal, New York, and Eastern Europe. Segal was close to several important Yiddish writers in New York, where he lived with his wife for five years during the 1920s. Segal returned to Montreal in 1928, and was literary editor of the Adler with Melech Ravitch beginning in 1941. <\\\/p>  <p> Segal published ten volumes of poetry in his lifetime, including the first book of Yiddish poetry ever published in Montreal, <i>Fun mayn velt <\\\/i> (<i>From My World<\\\/i>; 1918), <i>Mayn shtub un mayn velt <\\\/i> (<i>My Home and My World<\\\/i>; 1923), and <i>Dos hoyz fun di poshete <\\\/i>(<i>The House of the Simple People<\\\/i>; 1940). Segal\\u2019s poetry was marked by his lyricism and detailed description, and by the contrast between his depictions of life in the shtetl and that of Jewish Montreal. He always considered himself a Yiddish writer living in Canada, rather than a Canadian writer of Yiddish verse, and in his writings he showed nostalgia for the towns of his childhood. <\\\/p>  <p> J. I. Segal died of a heart attack on March 7, 1954. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library-2\\\/\\\">The Jewish Public Library<\\\/a> honours the poet\\u2019s memory by awarding the biennial J. I. Segal Prize \\u201cto encourage and reward creative works on Jewish themes.\\u201d Segal\\u2019s legacy is best captured by the line of his tombstone, which in translation reads, \\u201cHis life was sanctified to song.\\u201d <\\\/p>    <p> Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1922-12-31\",\"group_title\":\"J.I. Segal - Residence\",\"display_title\":\"J.I. Segal - Residence (1921-1922)\",\"name\":\"J.I. Segal - Residence\"},{\"id\":4162,\"type\":\"exhibit\",\"post_title\":\"Jack Seligman &#8211; Residence\",\"title\":\"Jack Seligman - Residence\",\"title_en\":\"Jack Seligman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jack-seligman-residence\\\/\",\"coordinates\":[{\"latitude\":45.5165059,\"longitude\":-73.5780403}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49de06131.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c492f9d6b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c431e14680.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c438bbbf0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\"],\"address\":\"3955 Saint-Laurent, Montreal\",\"address_en\":\"3955 Saint-Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1956-01-01\",\"group_title\":\"Jack Seligman - Residence\",\"display_title\":\"Jack Seligman - Residence (1949-1956)\",\"name\":\"Jack Seligman - Residence\"},{\"id\":4165,\"type\":\"exhibit\",\"post_title\":\"Jack Seligman &#8211; Residence\",\"title\":\"Jack Seligman - Residence\",\"title_en\":\"Jack Seligman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jack-seligman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5165059,\"longitude\":-73.5780403}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49de06131.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c492f9d6b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c431e14680.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c438bbbf0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\"],\"address\":\"3955 Saint-Laurent, Montreal\",\"address_en\":\"3955 Saint-Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1947-01-01\",\"group_title\":\"Jack Seligman - Residence\",\"display_title\":\"Jack Seligman - Residence (1946-1947)\",\"name\":\"Jack Seligman - Residence\"},{\"id\":4166,\"type\":\"exhibit\",\"post_title\":\"Jack Seligman &#8211; Residence\",\"title\":\"Jack Seligman - Residence\",\"title_en\":\"Jack Seligman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jack-seligman-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5163569,\"longitude\":-73.5780052}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49de06131.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c492f9d6b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c431e14680.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c438bbbf0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\"],\"address\":\"3951 Saint-Laurent, Montreal\",\"address_en\":\"3951 Saint-Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1951-01-01\",\"group_title\":\"Jack Seligman - Residence\",\"display_title\":\"Jack Seligman - Residence (1949-1951)\",\"name\":\"Jack Seligman - Residence\"},{\"id\":4106,\"type\":\"exhibit\",\"post_title\":\"Jean-Claude Lasry &#8211; Association s\\u00e9pharade francophone (ASF)\",\"title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"title_en\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"title_fr\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jean-claude-lasry-association-sepharade-francophone-asf\\\/\",\"coordinates\":[{\"latitude\":45.5027854,\"longitude\":-73.645482}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661a3da42a23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589726fb181c.webp\"],\"address\":\"770 Lucerne\",\"address_en\":\"770 Lucerne\",\"address_fr\":\"770 Lucerne, Montr\\u00e9al\",\"description\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1973-12-31\",\"group_title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF)\",\"display_title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) (1969-1973)\",\"name\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF)\"},{\"id\":4107,\"type\":\"exhibit\",\"post_title\":\"Jean-Claude Lasry &#8211; Association s\\u00e9pharade francophone (ASF)\",\"title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"title_en\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"title_fr\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jean-claude-lasry-association-sepharade-francophone-asf-2\\\/\",\"coordinates\":[{\"latitude\":45.492575,\"longitude\":-73.6332082}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661a3da42a23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589726fb181c.webp\"],\"address\":\"4735 C\\u00f4te-Sainte-Catherine\",\"address_en\":\"4735 C\\u00f4te-Sainte-Catherine\",\"address_fr\":\"4735 Cote Ste. Catherine, Montr\\u00e9al\",\"description\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1974-01-01\",\"end\":\"1974-12-31\",\"group_title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF)\",\"display_title\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF) (1974)\",\"name\":\"Jean-Claude Lasry - Association s\\u00e9pharade francophone (ASF)\"},{\"id\":4109,\"type\":\"exhibit\",\"post_title\":\"Jean-Claude Lasry &#8211; Department of Psychology\",\"title\":\"Jean-Claude Lasry - Department of Psychology\",\"title_en\":\"Jean-Claude Lasry - Department of Psychology\",\"title_fr\":\"Jean-Claude Lasry - D\\u00e9partement de psychologie\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jean-claude-lasry-department-of-psychology\\\/\",\"coordinates\":[{\"latitude\":45.510392,\"longitude\":-73.611875}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661a3da42a23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589726fb181c.webp\"],\"address\":\"90 Vincent d'Indy\",\"address_en\":\"90 Vincent d'Indy\",\"address_fr\":\"90 Vincent d'Indy , Montr\\u00e9al\",\"description\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"Jean-Claude Lasry - Department of Psychology\",\"display_title\":\"Jean-Claude Lasry - Department of Psychology (1969-1972)\",\"name\":\"Jean-Claude Lasry - Department of Psychology\"},{\"id\":4108,\"type\":\"exhibit\",\"post_title\":\"Jean-Claude Lasry &#8211; \\u00c9cole Ma\\u00efmonide\",\"title\":\"Jean-Claude Lasry - \\u00c9cole Ma\\u00efmonide\",\"title_en\":\"Jean-Claude Lasry - \\u00c9cole Ma\\u00efmonide\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jean-claude-lasry-ecole-maimonide\\\/\",\"coordinates\":[{\"latitude\":45.4824988,\"longitude\":-73.6296063}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661a3da42a23.webp\"],\"address\":\"5010 Coolbrook\",\"address_en\":\"5010 Coolbrook\",\"address_fr\":\"\",\"description\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Jean-Claude Lasry is an academic and prolific writer on the Sephardic community. A leader of the Sephardic community during its formative years, one of his foremost accomplishments was his role in establishing the \\u00c9cole Ma\\u00efmonide, Canada\\u2019s first Jewish school with French-language instruction. <\\\/p>    <p>Lasry arrived in Montreal in 1957 as a member of the third Moroccan Jewish family to settle in the city following Morocco\\u2019s independence and increasingly difficult conditions for Jews. Lasry became intrigued by issues of social integration and reception of the new wave of immigrants, both from the established anglophone Ashkenazic Jewish community and the surrounding French community. These topics served as both the focus of much of his future research and as motivation for his community involvement.<\\\/p>    <p>The arrival of Sephardim (North African and Middle Eastern Jews) in the 1950-1970s was met with uncertainty by the majority Anglophone Ashkenazic community (of Central and East European origin) and disbelief from the surrounding French Canadian population, who were accustomed to English-speaking Jews. Demands for independent institutions that would enable the preservation of their Sephardic identity were often met with challenges from the two dominant communities. <\\\/p>    <p>Because Quebec\\u2019s confessional public school system reserved French schools for Catholics, Sephardic parents were compelled to send their children to English Protestant schools. Parents were forced to choose between forfeiting their language or their Jewish identity, a problem Lasry addressed as chair of the Association s\\u00e9pharade francophone\\u2019s education committee. In 1968, along with Ha\\u00efm Hazan and Judah Castiel (who would become \\u00c9cole Ma\\u00efmonide\\u2019s first president), Lasry presented their case to the Quebec Minister of Education, Jean-Guy Cardinal, and to Yves Martin of the Commission des \\u00e9coles catholiques de Montreal. After several consultations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ecole-maimonide-2\\\/\\\">\\u00c9cole Ma\\u00efmonide<\\\/a> was successfully established. Montreal\\u2019s Sephardic community has since developed a comprehensive network of agencies, with Lasry playing an important role in establishing several parallel services and institutions. Most notably, Lasry served in 1972\\u20131974 as president of the Association S\\u00e9pharade francophone, a precursor to today\\u2019s Communaut\\u00e9 s\\u00e9pharade unifi\\u00e9e du Qu\\u00e9bec (CSUQ). <\\\/p>    <p>To address the intra-community tensions that formed along Sephardic and Ashkenazic lines, Lasry helped launch the Comit\\u00e9 des relations ashk\\u00e9nazes-s\\u00e9pharades (SARC) in 1985. A joint project of the Allied Jewish Community Services (now called the Federation CJA), the Centre communautaire juif of the YM-YWHA, and the Communit\\u00e9 s\\u00e9pharade du Qu\\u00e9bec, this initiative set an important precedent to better unite and integrate the Jewish community. The community continues to work at reinforcing ties between the two cultural groups.<\\\/p>    <p>Jean-Claude Lasry is currently a professor of psychology at the Universit\\u00e9 de Montr\\u00e9al. He has become a nationally renowned expert on mental health for immigrants integrating into Canadian society and on the quality of life of cancer patients. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1972-01-01\",\"group_title\":\"Jean-Claude Lasry - \\u00c9cole Ma\\u00efmonide\",\"display_title\":\"Jean-Claude Lasry - \\u00c9cole Ma\\u00efmonide (1969-1972)\",\"name\":\"Jean-Claude Lasry - \\u00c9cole Ma\\u00efmonide\"},{\"id\":3630,\"type\":\"exhibit\",\"post_title\":\"Jennie Zelda Litvack &#8211; L. Holstein  &#038; Company\",\"title\":\"Jennie Zelda Litvack - L. Holstein  & Company\",\"title_en\":\"Jennie Zelda Litvack - L. Holstein  & Company\",\"title_fr\":\"Jennie Zelda Litvack - L. Holstein  & Company\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jennie-zelda-litvack-l-holstein-company\\\/\",\"coordinates\":[{\"latitude\":45.5068191,\"longitude\":-73.5680506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/LAYNZE6ES6o\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926cc254a54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926cd61a85f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926ce81cfde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926d40263da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926dfd4ec5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e3ade227.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e4daf2bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e57e965d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926ecd59269.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/LAYNZE6ES6o\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926cc254a54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926cd61a85f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926ce81cfde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926d40263da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926dfd4ec5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e3ade227.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e4daf2bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926e57e965d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152926ecd59269.webp\"],\"address\":\"1475 Bleury, Montreal\",\"address_en\":\"1475 Bleury, Montreal\",\"address_fr\":\"1475 Bleury, Montr\\u00e9al\",\"description\":\"<p>Born in Warsaw\\u2019s Jewish district in 1910, Zelda Switzman arrived in Montreal in 1925 and eventually became \\u201cJennie Litvack\\u201d. With the help of another emigrating family, Litvack left her village, Jablonna-Legionowa, for Montreal; she travelled through Warsaw, Danzig, Liverpool, and Halifax before finally joining her father who had arrived in Montreal a year prior. Initially settling in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-little-country-town-jewish-papineau-bubbles-weigens\\\/\\\">Papineau neighbourhood<\\\/a>, Litvack left school after a short time to help support her father. Beginning as a machine operator at Monarch Hat Company, she was highly sought after for her speed and craftsmanship, and by age 20 was already a factory forelady. For a number of years, Litvack went back and forth between Montreal and New York, earning top dollar for her skills and sending back as much as $100 each month to her large family in Montreal, most of whom had arrived in 1928. Litvack returned to Montreal for good in 1932 when she married her first husband, a furrier by the name of Rashcovsky, with whom she had three children. Litvack continued to work in the needle trades, and was a member of the Communist Party after World War II. The steamship ticket and money exchange office L. Holstein &amp; Company (located on Notre Dame and later on Bleury) arranged Jennie Litvack\\u2019s immigration to Montreal.    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>In those days there was the Holstein Company \\u2013 the travel agency which is still [in 1974] in existence. They would make out all the affidavits and all the papers and everything, and you could pay them back a dollar a week. (184) <\\\/blockquote><\\\/p>    <p><blockquote>My father\\u2019s ship brother (what they call a person who was with him on the boat) brought me up to that factory to learn the trade. His name was Handler and I knew how to sew, because they teach you in Polish schools how to do fancy work, sewing, embroidery, that sort of thing; and my mother used to teach me too. So, at this place they teach you how to put a lining in a hat. In those days you wore hats with lining inside. And I was very good at that and the name of the place was Monarch Hat Company.It was a Jewish outfit, the boss\\u2019s name was Max Solin. So there was Max and Jack. Jack was in charge of the people and Max was the one who was doing the cutting. So Max was the quieter person and Jack was the very aggressive one who would try to get the most out of the youngsters. Now the forelady at the table was a girl who was two or three years older than I. Her name was Lucy Goffman, and she was very nice to me. She taught me different tricks to begin with. I took very fast to the work, so that when we had to work on a Saturday morning, which meant coming in from eight to one, she would choose me because I was very fastIn those days we worked forty-eight hours a week ... I used to take to work a lunch, which consisted of bread and butter and five cents. That is all we could afford. Sometimes I had a piece of Kraft cheese. (186-187)<\\\/blockquote><\\\/p>    <p><blockquote>At the time I was getting eight dollars. The forelady was getting married and she went on vacation. So I guess I must have been so capable that the boss made me in charge of the few girls on the table\\u2014and I was only getting eight dollars. So I wanted a raise of three dollars to give me eleven dollars, which would mean an awful lot of money for me at that time. He didn\\u2019t want to give it to me, so I left. And he was furious. I left and I went into work at that time to New York Hats, which was controlled by the Leopold Family. The Leopold Family had a hat factory. The Canadian Hat, and this was called The New York Hat. I didn\\u2019t only get eleven dollars, I got thirteen. Had I asked for more, I would have got more. That\\u2019s how good I was! I was very advanced. I had terrific speed and was very qualified. At this time I was seventeen years old. It had taken three years, you know, to get up to thirteen dollars. (187)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_en\":\"<p>Born in Warsaw\\u2019s Jewish district in 1910, Zelda Switzman arrived in Montreal in 1925 and eventually became \\u201cJennie Litvack\\u201d. With the help of another emigrating family, Litvack left her village, Jablonna-Legionowa, for Montreal; she travelled through Warsaw, Danzig, Liverpool, and Halifax before finally joining her father who had arrived in Montreal a year prior. Initially settling in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-little-country-town-jewish-papineau-bubbles-weigens\\\/\\\">Papineau neighbourhood<\\\/a>, Litvack left school after a short time to help support her father. Beginning as a machine operator at Monarch Hat Company, she was highly sought after for her speed and craftsmanship, and by age 20 was already a factory forelady. For a number of years, Litvack went back and forth between Montreal and New York, earning top dollar for her skills and sending back as much as $100 each month to her large family in Montreal, most of whom had arrived in 1928. Litvack returned to Montreal for good in 1932 when she married her first husband, a furrier by the name of Rashcovsky, with whom she had three children. Litvack continued to work in the needle trades, and was a member of the Communist Party after World War II. The steamship ticket and money exchange office L. Holstein &amp; Company (located on Notre Dame and later on Bleury) arranged Jennie Litvack\\u2019s immigration to Montreal.    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>In those days there was the Holstein Company \\u2013 the travel agency which is still [in 1974] in existence. They would make out all the affidavits and all the papers and everything, and you could pay them back a dollar a week. (184) <\\\/blockquote><\\\/p>    <p><blockquote>My father\\u2019s ship brother (what they call a person who was with him on the boat) brought me up to that factory to learn the trade. His name was Handler and I knew how to sew, because they teach you in Polish schools how to do fancy work, sewing, embroidery, that sort of thing; and my mother used to teach me too. So, at this place they teach you how to put a lining in a hat. In those days you wore hats with lining inside. And I was very good at that and the name of the place was Monarch Hat Company.It was a Jewish outfit, the boss\\u2019s name was Max Solin. So there was Max and Jack. Jack was in charge of the people and Max was the one who was doing the cutting. So Max was the quieter person and Jack was the very aggressive one who would try to get the most out of the youngsters. Now the forelady at the table was a girl who was two or three years older than I. Her name was Lucy Goffman, and she was very nice to me. She taught me different tricks to begin with. I took very fast to the work, so that when we had to work on a Saturday morning, which meant coming in from eight to one, she would choose me because I was very fastIn those days we worked forty-eight hours a week ... I used to take to work a lunch, which consisted of bread and butter and five cents. That is all we could afford. Sometimes I had a piece of Kraft cheese. (186-187)<\\\/blockquote><\\\/p>    <p><blockquote>At the time I was getting eight dollars. The forelady was getting married and she went on vacation. So I guess I must have been so capable that the boss made me in charge of the few girls on the table\\u2014and I was only getting eight dollars. So I wanted a raise of three dollars to give me eleven dollars, which would mean an awful lot of money for me at that time. He didn\\u2019t want to give it to me, so I left. And he was furious. I left and I went into work at that time to New York Hats, which was controlled by the Leopold Family. The Leopold Family had a hat factory. The Canadian Hat, and this was called The New York Hat. I didn\\u2019t only get eleven dollars, I got thirteen. Had I asked for more, I would have got more. That\\u2019s how good I was! I was very advanced. I had terrific speed and was very qualified. At this time I was seventeen years old. It had taken three years, you know, to get up to thirteen dollars. (187)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Jennie Zelda Litvack - L. Holstein  & Company\",\"display_title\":\"Jennie Zelda Litvack - L. Holstein  & Company (1925-1926)\",\"name\":\"Jennie Zelda Litvack - L. Holstein  & Company\"},{\"id\":3586,\"type\":\"exhibit\",\"post_title\":\"Jewish Family Services &#8211; Social Service Centre\",\"title\":\"Jewish Family Services - Social Service Centre\",\"title_en\":\"Jewish Family Services - Social Service Centre\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-family-services-social-service-centre\\\/\",\"coordinates\":[{\"latitude\":45.4848358,\"longitude\":-73.6323734}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1680b9be5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1683628bf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1689cf3faf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a168f488754.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1693cc0d97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1697a181bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a169b951c4b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1788525937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1789a7445c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b2454f79c40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b2438ec327a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b241b26d9af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b245ae40ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b245dddf4d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151b2475a8613a.webp\"],\"address\":\"5250 D\\u00e9carie\",\"address_en\":\"5250 D\\u00e9carie\",\"address_fr\":\"\",\"description\":\"<p>Jewish Family Services (JFS) was a network of health and social services comprising two major agencies: the private Baron de Hirsch Institute (BdHI) and the public Jewish Family Services Social Service Centre (JFSSSC). Between 1880 and 1920 thousands of Jews arrived in Montreal from Central and Eastern Europe, fleeing socio-political turmoil, economic hardship and persecution. In Montreal at the time, social services were provided by confession- or ethnic-based charities, each serving their own populations. Due to the absence of any public welfare institutions, the small population of established Jews in Montreal formed the Young Men\\u2019s Hebrew Benevolent Society (1863) and later the Baron de Hirsch Institute (1902) to assist Jewish immigrants and local indigents. In 1917 the Institute officially opened the Family Welfare Department, with Miss Bess Glassman serving as its first supervisor (the Institute\\u2019s first documented female employee). <\\\/p>    <p>In the early 20th century, sickness, poverty and hardships were rife in the downtown Jewish population. As a result, relationships were often strained and the ability to care for children and loved ones was hampered. The Institute and the Family Welfare Department worked with an array of Jewish self-help organizations including <i>landsmanschaften<\\\/i> societies and women\\u2019s voluntary organizations to support mothers suffering from tuberculosis, fatherless families, and delinquent children. Over time, staff and volunteers were trained to be sensitive to the complex needs of troubled families. Subsequent waves of Jewish immigration, of Holocaust refugees, of North African, Hungarian, Russian, Israeli, Ethiopian, and Argentinean Jews and others each required JFS to adapt to the specific needs of their populations. JFS was unique in providing Jewish families with religious- and culturally specific services that public agencies could not provide, such as ensuring the availability of kosher food in foster homes and providing subsidies for adopted children to receive a Jewish education. As public social services evolved in Canada and Quebec, JFS worked alongside or together with public institutions to uphold its mandate to support Jewish families.<\\\/p>    <p><strong>The Jewish Family Social Service Centre (JFSSSC), 1974\\u20131993<\\\/strong><\\\/p>    <p>The Jewish Family Services Social Services Centre (JFSSSC) was opened in 1974 at 5250 D\\u00e9carie as a public-funded agency, alongside the private JFS of the Baron de Hirsch Institute (located at C\\u00f4te-Sainte-Catherine and Westbury). In 1971, Bill 65 gave the Quebec government control over the fragmented, private social and health services network in the province. After a series of task forces and public meetings, the Castonguay-Nepveu Commission recommended the establishment of three social service centres in Montreal; these became the Montr\\u00e9al M\\u00e9tropolitain serving primarily Francophones, the Ville Marie serving primarily Anglophones, and the JFSSSC serving primarily Jews. In accordance with provincial legislation, the JFSSSC became responsible for youth protection, young offenders, adoption and foster care (including group homes and placements for children, disabled adults and the elderly). The JFSSSC became the local service provider for the D\\u00e9partement de sant\\u00e9 communautaire (DSC) Ste. Justine, which covered the territory of C\\u00f4te St. Luc and Hampstead in the 1980s and later included the Centre local de services communautaires (CLSC) C\\u00f4te St. Luc\\\/Hampstead. <\\\/p>    <p>Over the years, JFS adapted to transformations in Quebec society and developments in the field of social work. As mental health, sex education, addiction, care of the elderly and other concerns were recognized as part of the mandate of a social service provider, JFS developed programs to respond to these needs. JFS\\u2019s professional work also included the supervision of many volunteer units (for example, Big Brothers, Big Sisters and hospital volunteers). <\\\/p>    <p>The public JFSSSC closed in 1993 in response to the Quebec government\\u2019s Bill 120 and the cessation of public funding. As a result, Jewish Family Services of the Baron de Hirsch Institute became a full-service, community-based organization. In 2008 Jewish Family Services of the Baron de Hirsch Institute merged with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and Jewish Employment Montreal  to become <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ometz\\\/\\\">Ometz<\\\/a>. <\\\/p>      <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>  <p>Written by Stephanie Tara Schwartz<\\\/p>  \",\"description_en\":\"<p>Jewish Family Services (JFS) was a network of health and social services comprising two major agencies: the private Baron de Hirsch Institute (BdHI) and the public Jewish Family Services Social Service Centre (JFSSSC). Between 1880 and 1920 thousands of Jews arrived in Montreal from Central and Eastern Europe, fleeing socio-political turmoil, economic hardship and persecution. In Montreal at the time, social services were provided by confession- or ethnic-based charities, each serving their own populations. Due to the absence of any public welfare institutions, the small population of established Jews in Montreal formed the Young Men\\u2019s Hebrew Benevolent Society (1863) and later the Baron de Hirsch Institute (1902) to assist Jewish immigrants and local indigents. In 1917 the Institute officially opened the Family Welfare Department, with Miss Bess Glassman serving as its first supervisor (the Institute\\u2019s first documented female employee). <\\\/p>    <p>In the early 20th century, sickness, poverty and hardships were rife in the downtown Jewish population. As a result, relationships were often strained and the ability to care for children and loved ones was hampered. The Institute and the Family Welfare Department worked with an array of Jewish self-help organizations including <i>landsmanschaften<\\\/i> societies and women\\u2019s voluntary organizations to support mothers suffering from tuberculosis, fatherless families, and delinquent children. Over time, staff and volunteers were trained to be sensitive to the complex needs of troubled families. Subsequent waves of Jewish immigration, of Holocaust refugees, of North African, Hungarian, Russian, Israeli, Ethiopian, and Argentinean Jews and others each required JFS to adapt to the specific needs of their populations. JFS was unique in providing Jewish families with religious- and culturally specific services that public agencies could not provide, such as ensuring the availability of kosher food in foster homes and providing subsidies for adopted children to receive a Jewish education. As public social services evolved in Canada and Quebec, JFS worked alongside or together with public institutions to uphold its mandate to support Jewish families.<\\\/p>    <p><strong>The Jewish Family Social Service Centre (JFSSSC), 1974\\u20131993<\\\/strong><\\\/p>    <p>The Jewish Family Services Social Services Centre (JFSSSC) was opened in 1974 at 5250 D\\u00e9carie as a public-funded agency, alongside the private JFS of the Baron de Hirsch Institute (located at C\\u00f4te-Sainte-Catherine and Westbury). In 1971, Bill 65 gave the Quebec government control over the fragmented, private social and health services network in the province. After a series of task forces and public meetings, the Castonguay-Nepveu Commission recommended the establishment of three social service centres in Montreal; these became the Montr\\u00e9al M\\u00e9tropolitain serving primarily Francophones, the Ville Marie serving primarily Anglophones, and the JFSSSC serving primarily Jews. In accordance with provincial legislation, the JFSSSC became responsible for youth protection, young offenders, adoption and foster care (including group homes and placements for children, disabled adults and the elderly). The JFSSSC became the local service provider for the D\\u00e9partement de sant\\u00e9 communautaire (DSC) Ste. Justine, which covered the territory of C\\u00f4te St. Luc and Hampstead in the 1980s and later included the Centre local de services communautaires (CLSC) C\\u00f4te St. Luc\\\/Hampstead. <\\\/p>    <p>Over the years, JFS adapted to transformations in Quebec society and developments in the field of social work. As mental health, sex education, addiction, care of the elderly and other concerns were recognized as part of the mandate of a social service provider, JFS developed programs to respond to these needs. JFS\\u2019s professional work also included the supervision of many volunteer units (for example, Big Brothers, Big Sisters and hospital volunteers). <\\\/p>    <p>The public JFSSSC closed in 1993 in response to the Quebec government\\u2019s Bill 120 and the cessation of public funding. As a result, Jewish Family Services of the Baron de Hirsch Institute became a full-service, community-based organization. In 2008 Jewish Family Services of the Baron de Hirsch Institute merged with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a> and Jewish Employment Montreal  to become <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ometz\\\/\\\">Ometz<\\\/a>. <\\\/p>      <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>  <p>Written by Stephanie Tara Schwartz<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1974-01-01\",\"end\":\"1993-12-31\",\"group_title\":\"Jewish Family Services - Social Service Centre\",\"display_title\":\"Jewish Family Services - Social Service Centre (1974-1993)\",\"name\":\"Jewish Family Services - Social Service Centre\"},{\"id\":3892,\"type\":\"exhibit\",\"post_title\":\"Jewish General Hospital\",\"title\":\"Jewish General Hospital\",\"title_en\":\"Jewish General Hospital\",\"title_fr\":\"L'H\\u00f4pital g\\u00e9n\\u00e9ral juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-general-hospital\\\/\",\"coordinates\":[{\"latitude\":45.49785,\"longitude\":-73.628719}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d8f9fd0193.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d8fb5bca2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d8fd111aee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d8ff4d3780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d901c8efa2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d908f194a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ecef4c464.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ed5cee234.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d916edbf62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d919a4c438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ec9b90cad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ec399338d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91cd94aac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92295522d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91e7d6894.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91fff0a2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d9211f2bea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d924944134.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92635dea4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661eb449a4e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92bb98d21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92d47ade2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92eb99357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ea370b00c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e8adbc49a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0ea4160b7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0ea75e528d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d908f194a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d916edbf62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d919a4c438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91cd94aac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92295522d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91e7d6894.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d91fff0a2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d9211f2bea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f37879f96.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f2676a9d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f2ed6c5a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92a406598.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d92d47ade2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f011c52fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f0f27bdbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0e990c97a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0e9bc57016.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f41222b02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0ead7b9344.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f230c18f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0eb2a3d986.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0eb59a786e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f1ad934af.webp\"],\"address\":\"3755 C\\u00f4te-Sainte-Catherine Road, Montreal\",\"address_en\":\"3755 C\\u00f4te-Sainte-Catherine Road, Montreal\",\"address_fr\":\"3755 C\\u00f4te-Sainte-Catherine Road, Montreal\",\"description\":\"<p>The Jewish General Hospital is one of Montreal\\u2019s largest hospitals and a leader in research, teaching and patient care. With the massive increase in Montreal\\u2019s Jewish population in the 1920s, the directors of the Montreal Clinical Society, which comprised some thirty Jewish physicians, pioneered the idea of establishing a Jewish hospital. The new institution was intended to address bed shortages in the city\\u2019s medical facilities, but above all to counter discrimination against Jewish patients and health professionals in the healthcare environment (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\\\/\\\">Dr. Samuel Rabinovitch\\u2019s<\\\/a> forced resignation from his position at Notre Dame Hospital in June 1934 was a high-profile example of such discrimination). At the time, Montreal had one Jewish clinic, namely the Herzl Dispensary (founded in 1912), and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-hebrew-maternity-hospital\\\/\\\">Hebrew Maternity Hospital<\\\/a> (founded in 1916). During the 1920s, these institutions were unable to meet the rising healthcare demands of the Jewish community, which was growing rapidly due to large-scale immigration. Today, they are considered to have been precursors to the Jewish General Hospital.<\\\/p>  <p>Despite the Great Depression, businessman Alan Bronfman was able to raise funds for the hospital, which opened its doors in October 1934. Bronfman remained the hospital\\u2019s president until 1955. In 1939, McGill University selected the Jewish General Hospital as one of five teaching hospitals at which its medical students could do their internship. This relationship was strengthened in 1969 with the founding of the Lady Davis Institute for Medical Research, and in 1979 through the hospital\\u2019s full affiliation with McGill University as a teaching institution. After World War II, the hospital developed and modernized rapidly, adding new pavilions and departments over the years. Inaugurated with 200 beds, the hospital went on to increase its capacity significantly and has 637 beds today. Important milestones in its history include the creation of the following four units: the Institute of Community and Family Psychiatry (1969), the Herzl Family Medicine Centre, the Cardiovascular Prevention Centre (2006) and the Segal Cancer Centre (2006). <\\\/p>  <p>According to the will of philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence-5\\\/\\\">Sir Mortimer B. Davis<\\\/a> (1866-1928), his multi-million dollar fortune was to go to a Jewish hospital if he had no direct descendant 50 years after his death. This was indeed the case, and the Jewish General Hospital became the beneficiary of his estate in 1978. The institution and its new research institute were thus renamed in honour of Sir Mortimer B. Davis and his wife, Lady Davis, respectively. Located in what is today one of the city\\u2019s most multi-ethnic areas, the hospital serves a diverse population, including many recent immigrants. Although the majority of its patients (some 75%) are not Jewish, the institution offers culturally specific services for the Jewish community.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>The Jewish General Hospital is one of Montreal\\u2019s largest hospitals and a leader in research, teaching and patient care. With the massive increase in Montreal\\u2019s Jewish population in the 1920s, the directors of the Montreal Clinical Society, which comprised some thirty Jewish physicians, pioneered the idea of establishing a Jewish hospital. The new institution was intended to address bed shortages in the city\\u2019s medical facilities, but above all to counter discrimination against Jewish patients and health professionals in the healthcare environment (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\\\/\\\">Dr. Samuel Rabinovitch\\u2019s<\\\/a> forced resignation from his position at Notre Dame Hospital in June 1934 was a high-profile example of such discrimination). At the time, Montreal had one Jewish clinic, namely the Herzl Dispensary (founded in 1912), and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-hebrew-maternity-hospital\\\/\\\">Hebrew Maternity Hospital<\\\/a> (founded in 1916). During the 1920s, these institutions were unable to meet the rising healthcare demands of the Jewish community, which was growing rapidly due to large-scale immigration. Today, they are considered to have been precursors to the Jewish General Hospital.<\\\/p>  <p>Despite the Great Depression, businessman Alan Bronfman was able to raise funds for the hospital, which opened its doors in October 1934. Bronfman remained the hospital\\u2019s president until 1955. In 1939, McGill University selected the Jewish General Hospital as one of five teaching hospitals at which its medical students could do their internship. This relationship was strengthened in 1969 with the founding of the Lady Davis Institute for Medical Research, and in 1979 through the hospital\\u2019s full affiliation with McGill University as a teaching institution. After World War II, the hospital developed and modernized rapidly, adding new pavilions and departments over the years. Inaugurated with 200 beds, the hospital went on to increase its capacity significantly and has 637 beds today. Important milestones in its history include the creation of the following four units: the Institute of Community and Family Psychiatry (1969), the Herzl Family Medicine Centre, the Cardiovascular Prevention Centre (2006) and the Segal Cancer Centre (2006). <\\\/p>  <p>According to the will of philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence-5\\\/\\\">Sir Mortimer B. Davis<\\\/a> (1866-1928), his multi-million dollar fortune was to go to a Jewish hospital if he had no direct descendant 50 years after his death. This was indeed the case, and the Jewish General Hospital became the beneficiary of his estate in 1978. The institution and its new research institute were thus renamed in honour of Sir Mortimer B. Davis and his wife, Lady Davis, respectively. Located in what is today one of the city\\u2019s most multi-ethnic areas, the hospital serves a diverse population, including many recent immigrants. Although the majority of its patients (some 75%) are not Jewish, the institution offers culturally specific services for the Jewish community.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Jewish General Hospital\",\"display_title\":\"Jewish General Hospital (1934)\",\"name\":\"Jewish General Hospital\"},{\"id\":4064,\"type\":\"exhibit\",\"post_title\":\"Jewish General Hospital \\u2013 School of Nursing and Residence\",\"title\":\"Jewish General Hospital \\u2013 School of Nursing and Residence\",\"title_en\":\"Jewish General Hospital \\u2013 School of Nursing and Residence\",\"title_fr\":\"L\\u2019H\\u00f4pital g\\u00e9n\\u00e9ral juif \\u2013 \\u00c9cole d\\u2019infirmi\\u00e8res  \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-general-hospital-school-of-nursing-and-residence\\\/\",\"coordinates\":[{\"latitude\":45.4986629,\"longitude\":-73.6275201}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d211a65117e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d211d28e393.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212061d8f6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d21231e7464.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2125c9e8b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2127d0b936.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212bada207.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212e5928d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2130b631bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d213577a646.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15645fad8d057c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d211a65117e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d211d28e393.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212061d8f6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d21231e7464.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2125c9e8b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2127d0b936.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212bada207.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d212e5928d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d2130b631bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d213577a646.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15645fc59f30ed.webp\"],\"address\":\"5750 C\\u00f4te-des-Neiges, Montreal\",\"address_en\":\"5750 C\\u00f4te-des-Neiges, Montreal\",\"address_fr\":\"5750 C\\u00f4te-des-Neiges, Montreal\",\"description\":\"<p>In the years following the 1934 inauguration of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital (JGH)<\\\/a>, the hospital saw an increase in financial resources and began to discuss expansion. The creation of a nurses' training school and residence became an ongoing topic of discussion in 1936, and in 1943, the JGH Board of Administrators developed plans to build it. Construction of the nursing school and residence began in 1948 as part of a planned addition to the eastern wing of the hospital. The new wing was completed in 1950 and the JGH School of Nursing and Residence officially opened its doors to the public in 1951 as the \\u201conly Canadian nurses' training school under Jewish auspices.\\u201d The new nursing school helped the JGH address nursing staff shortages, while also providing more opportunity for aspiring nurses in the Jewish community, since many schools in Canada were not accepting Jewish students at the time.<\\\/p>    <p>When recruitment for the School of Nursing began in 1951, applications were open to women of all faiths and races. Prior to being accepted into the School of Nursing, the prospective student needed to meet strict admission guidelines, such as being between 18 and 35 years old, satisfying educational requirements (high school diploma), and having sound mental and physical health. Applicants\\u2019 credentials were reviewed and evaluated at McGill University. Following this, selected applicants completed a standardized personality and aptitude test to determine acceptance into the program. In order to graduate, students had to maintain exceptional grades and complete a mandatory 3-year program of study, consisting of a 44-hour workweek that included lectures, films, laboratory practice, bedside clinics, conferences, and seminars. In addition to this, student nurses were taught nutrition, chemistry, anatomy, physiology, psychology, ethics, sociology, medical nursing and aseptic practices.<\\\/p>    <p>Within the nurses\\u2019 residence, students followed strict standards of conduct sanctioned by the School of Nursing. For instance, dorm rooms had to be well kept, use of electricity and shower facilities were not permitted past 11:00pm, and no jewelry was to be worn on duty with the exception of a wedding ring and watch. If a student wished to leave the residence and stay out overnight, she needed to request a leave pass from the nursing office. If any student nurse failed to comply with the rules noted in the residence handbook, she risked being asked to withdraw from the school. The JGH Nurse\\u2019s Residence accommodated its students in single rooms, equipped with built-in furniture, as well as hot and cold running water. The residence facility also featured air-conditioned classrooms, a common room, a kitchenette, a library, and an auditorium. Oftentimes, the auditorium would be used to host dances and other events outside of classes. Aside from work and education, a wide array of recreational activities were offered to the students, including a roof patio for sunbathing, as well as tennis and ice skating. Students were also given a free membership to the nearby YM-YWHA, which provided supplementary year-round indoor activities. Over time, the School of Nursing began to establish its own traditions, such as formal dances, holiday events, yearbooks, graduation and pinning ceremonies, sports tournaments and annual ski trips.<\\\/p>    <p>In 1969, the School of Nursing admitted its final class of students, and as of 1970, nursing education became the domain of CEGEPs or universities. For those who attended the JGH School of Nursing, it was more than an educational institution; it was home to fond memories, friendships, learning experiences and hard work.<\\\/p>    <p>By Christophe Devos<\\\/p>\",\"description_en\":\"<p>In the years following the 1934 inauguration of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital (JGH)<\\\/a>, the hospital saw an increase in financial resources and began to discuss expansion. The creation of a nurses' training school and residence became an ongoing topic of discussion in 1936, and in 1943, the JGH Board of Administrators developed plans to build it. Construction of the nursing school and residence began in 1948 as part of a planned addition to the eastern wing of the hospital. The new wing was completed in 1950 and the JGH School of Nursing and Residence officially opened its doors to the public in 1951 as the \\u201conly Canadian nurses' training school under Jewish auspices.\\u201d The new nursing school helped the JGH address nursing staff shortages, while also providing more opportunity for aspiring nurses in the Jewish community, since many schools in Canada were not accepting Jewish students at the time.<\\\/p>    <p>When recruitment for the School of Nursing began in 1951, applications were open to women of all faiths and races. Prior to being accepted into the School of Nursing, the prospective student needed to meet strict admission guidelines, such as being between 18 and 35 years old, satisfying educational requirements (high school diploma), and having sound mental and physical health. Applicants\\u2019 credentials were reviewed and evaluated at McGill University. Following this, selected applicants completed a standardized personality and aptitude test to determine acceptance into the program. In order to graduate, students had to maintain exceptional grades and complete a mandatory 3-year program of study, consisting of a 44-hour workweek that included lectures, films, laboratory practice, bedside clinics, conferences, and seminars. In addition to this, student nurses were taught nutrition, chemistry, anatomy, physiology, psychology, ethics, sociology, medical nursing and aseptic practices.<\\\/p>    <p>Within the nurses\\u2019 residence, students followed strict standards of conduct sanctioned by the School of Nursing. For instance, dorm rooms had to be well kept, use of electricity and shower facilities were not permitted past 11:00pm, and no jewelry was to be worn on duty with the exception of a wedding ring and watch. If a student wished to leave the residence and stay out overnight, she needed to request a leave pass from the nursing office. If any student nurse failed to comply with the rules noted in the residence handbook, she risked being asked to withdraw from the school. The JGH Nurse\\u2019s Residence accommodated its students in single rooms, equipped with built-in furniture, as well as hot and cold running water. The residence facility also featured air-conditioned classrooms, a common room, a kitchenette, a library, and an auditorium. Oftentimes, the auditorium would be used to host dances and other events outside of classes. Aside from work and education, a wide array of recreational activities were offered to the students, including a roof patio for sunbathing, as well as tennis and ice skating. Students were also given a free membership to the nearby YM-YWHA, which provided supplementary year-round indoor activities. Over time, the School of Nursing began to establish its own traditions, such as formal dances, holiday events, yearbooks, graduation and pinning ceremonies, sports tournaments and annual ski trips.<\\\/p>    <p>In 1969, the School of Nursing admitted its final class of students, and as of 1970, nursing education became the domain of CEGEPs or universities. For those who attended the JGH School of Nursing, it was more than an educational institution; it was home to fond memories, friendships, learning experiences and hard work.<\\\/p>    <p>By Christophe Devos<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-12-31\",\"end\":\"1972-01-01\",\"group_title\":\"Jewish General Hospital \\u2013 School of Nursing and Residence\",\"display_title\":\"Jewish General Hospital \\u2013 School of Nursing and Residence (1951-1972)\",\"name\":\"Jewish General Hospital \\u2013 School of Nursing and Residence\"},{\"id\":4069,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-2\\\/\",\"coordinates\":[{\"latitude\":45.4910639,\"longitude\":-73.5666099}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"1471 Notre Dame O., Montreal\",\"address_en\":\"1471 Notre Dame O., Montreal\",\"address_fr\":\"1471 Notre Dame O., Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1922-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1922-1927)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4070,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-3\\\/\",\"coordinates\":[{\"latitude\":45.5125254,\"longitude\":-73.5694325}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"NE Corner of St. Laurent and Sherbrooke, Montreal\",\"address_en\":\"NE Corner of St. Laurent and Sherbrooke, Montreal\",\"address_fr\":\"NE Corner of St. Laurent and Sherbrooke, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1924-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1924)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4071,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-4\\\/\",\"coordinates\":[{\"latitude\":45.5178476,\"longitude\":-73.5815947}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"4158 St.Laurent, Montreal\",\"address_en\":\"4158 St.Laurent, Montreal\",\"address_fr\":\"4158 St.Laurent, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1930-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1928-1930)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4072,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-5\\\/\",\"coordinates\":[{\"latitude\":45.5182801,\"longitude\":-73.5823345}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"4226 St.Laurent, Montreal\",\"address_en\":\"4226 St.Laurent, Montreal\",\"address_fr\":\"4226 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1931-1941)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4073,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-6\\\/\",\"coordinates\":[{\"latitude\":45.5181736,\"longitude\":-73.592879}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"4806 Ave. du Parc, Montreal\",\"address_en\":\"4806 Ave. du Parc, Montreal\",\"address_fr\":\"4806 Ave. du Parc, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1944-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1942-1944)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4074,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-7\\\/\",\"coordinates\":[{\"latitude\":45.48897251,\"longitude\":-73.6362699}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"5151 Cote-Ste-Catherine, Montreal\",\"address_en\":\"5151 Cote-Ste-Catherine, Montreal\",\"address_fr\":\"5151 Cote-Ste-Catherine, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"2008-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1971-2008)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4076,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-8\\\/\",\"coordinates\":[{\"latitude\":45.5011708,\"longitude\":-73.6272674}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"5780 Decelles , Montreal\",\"address_en\":\"5780 Decelles , Montreal\",\"address_fr\":\"5780 Decelles, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1971-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1966-1971)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":3584,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society\",\"title\":\"Jewish Immigrant Aid Society \",\"title_en\":\"Jewish Immigrant Aid Society \",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\",\"coordinates\":[{\"latitude\":45.5164445,\"longitude\":-73.5836358}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1368d955c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137181676a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137fd73fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13855092c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1521ee9e58.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151c09045b0a24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151c08fe26d7bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151c08f4c97d50.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151c08f1e2aceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151c09ef8949ed.webp\"],\"address\":\"4221 de l\\u2019Esplanade, Montreal\",\"address_en\":\"4221 de l\\u2019Esplanade, Montreal\",\"address_fr\":\"4221 de l\\u2019Esplanade, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1965-12-31\",\"group_title\":\"Jewish Immigrant Aid Society\",\"display_title\":\"Jewish Immigrant Aid Society (1945-1965)\",\"name\":\"Jewish Immigrant Aid Society\"},{\"id\":4075,\"type\":\"exhibit\",\"post_title\":\"Jewish Immigrant Aid Society &#8211; Ometz\",\"title\":\"Jewish Immigrant Aid Society - Ometz\",\"title_en\":\"Jewish Immigrant Aid Society - Ometz\",\"title_fr\":\"Services d\\u2019Assistance aux Immigrants Juifs (JIAS) - Ometz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-immigrant-aid-society-ometz\\\/\",\"coordinates\":[{\"latitude\":45.4889725,\"longitude\":-73.63626991}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a136e9cf4c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13763d8521.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a137a2930f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a138283797b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a13906b39e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8172832de5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812483f888.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812609a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a812a8eed88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a8174171bf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a81276e2be8.webp\"],\"address\":\"5151 Cote-Ste-Catherine, Montreal\",\"address_en\":\"5151 Cote-Ste-Catherine, Montreal\",\"address_fr\":\"5151 Cote-Ste-Catherine, Montr\\u00e9al\",\"description\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Playing a major role in refugee integration and support work beginning in the 1920s, the Jewish Immigrant Aid Society (JIAS) was a cornerstone of Jewish community services in Montreal for almost ninety years. JIAS was an autonomous organization first envisioned by the Canadian Jewish Congress in 1919. Framed as a Canadian counterpart to the Hebrew Immigrant Aid Society in the United States, JIAS was founded in 1920 and incorporated in 1922, quickly becoming the most trusted and expert organization on issues of Jewish settlement in Canada.<\\\/p>    <p>In its early years, JIAS focused on assisting Russian Jewish refugees fleeing pogroms, and also lobbied government on immigration policy. These lobbying efforts, though fruitless, would become the raison d\\u2019\\u00eatre of JIAS during the 1940s, when Canada had essentially banned Jewish immigration. In the aftermath of the Holocaust, tens of thousands of new immigrants settled in Canada, prompting Joseph Kage, who had been appointed as JIAS Director of Social Services in 1947 to lead its restructuring. With its new focus, JIAS provided crucial social and economic services to the thousands of Jewish immigrants who had already arrived in Canada. Most notably, JIAS was one of three partners in the successful Tailors Project, which brought over two thousand displaced Jewish textile workers to Canada as part of a 1947 federal bulk labour program. JIAS assumed the role of taking care of the new arrivals, particularly their housing and integration into communities nation-wide.<\\\/p>    <p>JIAS also undertook many projects to improve living conditions for Jews who could not emigrate. In the late 1950s JIAS supported a soup kitchen for Jews in Ukraine, and distributed clothing donations abroad. Until that point, JIAS was run by and for Eastern European immigrants. In the 1960s and 1970s, waves of Francophone Sephardic Jewish immigrants to Montreal presented a new challenge to JIAS. Cultural insensitivities and a lack of French-language Jewish services led to criticism of Jewish communal organizations including JIAS, which operated solely in English until 1975. Today\\u2019s incarnation of JIAS prides itself on providing services that are \\u201csensitive to the cultural and language needs of [Montreal\\u2019s Jewish] community.\\u201d <\\\/p>    <p>Again, in the 1990s, JIAS shifted its focus to another specific community: Jews leaving the former Soviet Union. Among many initiatives, one particular project saw JIAS collaborating with the government of Quebec to bring one hundred Soviet Jewish families to Montreal. In the first part of the twenty-first century, JIAS\\u2019 work expanded to Jewish immigrants from all over the world, including Argentina. In 2008, JIAS merged with Jewish Employment Montreal and Jewish Family Services of the Baron de Hirsch Institute to create an integrated agency called Ometz, which today has offices in C\\u00f4te-des-Neiges and the West Island.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"2008-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Jewish Immigrant Aid Society - Ometz\",\"display_title\":\"Jewish Immigrant Aid Society - Ometz (2008)\",\"name\":\"Jewish Immigrant Aid Society - Ometz\"},{\"id\":3695,\"type\":\"exhibit\",\"post_title\":\"Jewish Legion and David Ben-Gurion\",\"title\":\"Jewish Legion and David Ben-Gurion\",\"title_en\":\"Jewish Legion and David Ben-Gurion\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-legion-and-david-ben-gurion\\\/\",\"coordinates\":[{\"latitude\":45.513683,\"longitude\":-73.572303}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708e780443d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708c3bb79ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708c2038b4e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708c083d16f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708b8ff3012.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708bb07f5cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155708bd62cfe2.webp\"],\"address\":\"3590 St. Laurent\",\"address_en\":\"3590 St. Laurent\",\"address_fr\":\"\",\"description\":\"<p>Comprising three battalions of the British army, the Jewish Legion was established in 1914 to help the United Kingdom conquer the Ottoman Empire and, above all, to secure British support for the establishment of a Jewish state in the Middle East. One of its units was made up exclusively of Canadian and American Jews wanting to serve in the First World War, most of whom were recruited in Montreal. Known as the Zion Mule Corps until 1917, the detachments did not engage in direct combat but carried out service support tasks instead. In 1918, the Jewish Legion saw combat for the first time in the Battle of Megiddo in Palestine.<\\\/p>    <p>Hopes ran high among the Legion\\u2019s Zionist troops when the British issued the Balfour Declaration in November 1917, pledging support for the creation of a Jewish homeland in Palestine should the Ottoman Turks be defeated. That year, Montreal\\u2019s Yiddish newspaper <i>Der Keneder Adler<\\\/i> (The Canadian Eagle) exhorted young Canadian Jews to enlist in the Jewish Legion. Bernard \\u201cDov\\u201d Joseph (a future minister of the Israeli Knesset), Joseph and Moses Brainin, Gershon Agronsky and Louis Fisher took charge of Legion recruitment. The following year, future Israeli Prime Minister David Ben-Gurion moved from New York City, where he had lived since 1915, to Montreal and enlisted in the Legion. He trained in Windsor, Nova Scotia, and joined the 38th Battalion, yet by the time he arrived in the Middle East, fighting had already ended. The Russian-born David Ben-Gurion was a forceful advocate for the founding of a Jewish state in Palestine, where he settled following the British victory. Like him, Yitzhak Ben Zvi (the future President of Israel) was recruited in Montreal and served in the ranks of the Canadian Jewish Legion.<\\\/p>    <p>More than 350 to 400 Canadians, including 50 from Montreal, took part in battles fought by the Jewish Legion on the Palestine Front during the First World War. The creation of the Legion would help to instil in Canadian Jews a sense of pride in the country\\u2019s war heroes. Without a doubt, it also reflected the growing desire of Canadian Jews to become involved in founding a Jewish state in Palestine.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>Comprising three battalions of the British army, the Jewish Legion was established in 1914 to help the United Kingdom conquer the Ottoman Empire and, above all, to secure British support for the establishment of a Jewish state in the Middle East. One of its units was made up exclusively of Canadian and American Jews wanting to serve in the First World War, most of whom were recruited in Montreal. Known as the Zion Mule Corps until 1917, the detachments did not engage in direct combat but carried out service support tasks instead. In 1918, the Jewish Legion saw combat for the first time in the Battle of Megiddo in Palestine.<\\\/p>    <p>Hopes ran high among the Legion\\u2019s Zionist troops when the British issued the Balfour Declaration in November 1917, pledging support for the creation of a Jewish homeland in Palestine should the Ottoman Turks be defeated. That year, Montreal\\u2019s Yiddish newspaper <i>Der Keneder Adler<\\\/i> (The Canadian Eagle) exhorted young Canadian Jews to enlist in the Jewish Legion. Bernard \\u201cDov\\u201d Joseph (a future minister of the Israeli Knesset), Joseph and Moses Brainin, Gershon Agronsky and Louis Fisher took charge of Legion recruitment. The following year, future Israeli Prime Minister David Ben-Gurion moved from New York City, where he had lived since 1915, to Montreal and enlisted in the Legion. He trained in Windsor, Nova Scotia, and joined the 38th Battalion, yet by the time he arrived in the Middle East, fighting had already ended. The Russian-born David Ben-Gurion was a forceful advocate for the founding of a Jewish state in Palestine, where he settled following the British victory. Like him, Yitzhak Ben Zvi (the future President of Israel) was recruited in Montreal and served in the ranks of the Canadian Jewish Legion.<\\\/p>    <p>More than 350 to 400 Canadians, including 50 from Montreal, took part in battles fought by the Jewish Legion on the Palestine Front during the First World War. The creation of the Legion would help to instil in Canadian Jews a sense of pride in the country\\u2019s war heroes. Without a doubt, it also reflected the growing desire of Canadian Jews to become involved in founding a Jewish state in Palestine.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Jewish Legion and David Ben-Gurion\",\"display_title\":\"Jewish Legion and David Ben-Gurion (1915-1918)\",\"name\":\"Jewish Legion and David Ben-Gurion\"},{\"id\":3444,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule )\",\"title\":\"Jewish People's School (Yidishe Folks Shule )\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule )\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\",\"coordinates\":[{\"latitude\":45.5222468,\"longitude\":-73.5962485}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54ccbb475d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54cea7370a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54d0e3dbb8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54d304d15e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54d5b237b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54d9506b4a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7f0c87c39.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7f4e19b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7f94569eb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7fb300bc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf801d41df4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8065a76a8.webp\"],\"address\":\"5201 Waverly, Montreal\",\"address_en\":\"5201 Waverly, Montreal\",\"address_fr\":\"5201 Waverly, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule )\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule ) (1926-1956)\",\"name\":\"Jewish People's School (Yidishe Folks Shule )\"},{\"id\":3441,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\",\"coordinates\":[{\"latitude\":45.5103462,\"longitude\":-73.5674221}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c34069c5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c3b22241d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c3def2c79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c40752295.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c44744561.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c477766ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf6f7be2ada.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf6fa2020fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf6fda4a7c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7006df5e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf704c1391f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf70d76bbdd.webp\"],\"address\":\"87 Ontario O., Montreal\",\"address_en\":\"87 Ontario O., Montreal\",\"address_fr\":\"87 Ontario O., Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule) (1917-1918)\",\"name\":\"Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3442,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-2\\\/\",\"coordinates\":[{\"latitude\":45.512799,\"longitude\":-73.5742597}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51934d846a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5195bdda22.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5198cdfdc3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb519c2a5a64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51a2f1bc80.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51a60a7a32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf72471f268.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf72afd8f22.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf72d51cd23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf73003f81f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf732904134.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7362b9dd9.webp\"],\"address\":\"3614 St. Urbain, Montreal\",\"address_en\":\"3614 St. Urbain, Montreal\",\"address_fr\":\"3614 St. Urbain, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1920-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule) (1918-1920)\",\"name\":\"Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3443,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-3\\\/\",\"coordinates\":[{\"latitude\":45.5150181,\"longitude\":-73.5785347}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51c00688bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51c23c38d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51c46bb349.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51c692f6e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51c8f277c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb51cbeded38.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7411bddc8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf7429e6f3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf744d9c25f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf749b07a51.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf74f0de4fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf753c1d9d9.webp\"],\"address\":\"3885 St. Urbain, Montreal\",\"address_en\":\"3885 St. Urbain, Montreal\",\"address_fr\":\"3885 St. Urbain, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1952-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule) (1920-1952)\",\"name\":\"Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3445,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\",\"coordinates\":[{\"latitude\":45.5221685,\"longitude\":-73.59661341}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54e27ba836.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54e3fc3fff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54e662faa6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54e906b569.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54ec24269a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54eeb8f4a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb54f22e14e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf810d1f572.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8144690a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8178c0524.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf81da50ca1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf823bdf9e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf82754bb50.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf82f7f023c.webp\"],\"address\":\"5210 Waverly\",\"address_en\":\"5210 Waverly\",\"address_fr\":\"5210 Waverly, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1963-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule) (1941-1963)\",\"name\":\"Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3446,\"type\":\"exhibit\",\"post_title\":\"Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"L'\\u00e9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-6\\\/\",\"coordinates\":[{\"latitude\":45.4912886,\"longitude\":-73.64050831}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55032661ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb550553ddef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55073456d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5524f913f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5526f90dac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5529b76ebf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf846684274.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf848035a69.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf84d077d96.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf851372f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf853411f79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf858c5f07a.webp\"],\"address\":\"5170 Van Horne, Montreal\",\"address_en\":\"5170 Van Horne, Montreal\",\"address_fr\":\"5170 Van Horne, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1956-01-01\",\"end\":\"1971-12-31\",\"group_title\":\"Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Jewish People's School (Yidishe Folks Shule) (1956-1971)\",\"name\":\"Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3330,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library\",\"title\":\"Jewish Public Library\",\"title_en\":\"Jewish Public Library\",\"title_fr\":\"La Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library\\\/\",\"coordinates\":[{\"latitude\":45.5183369,\"longitude\":-73.58783371}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589c4b17bbf6.webp\"],\"address\":\"4499 de l'Esplanade, Montreal, QC\",\"address_en\":\"4499 de l'Esplanade, Montreal, QC\",\"address_fr\":\"4499 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1953-01-01\",\"end\":\"1967-12-31\",\"group_title\":\"Jewish Public Library\",\"display_title\":\"Jewish Public Library (1953-1967)\",\"name\":\"Jewish Public Library\"},{\"id\":3332,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library\",\"title\":\"Jewish Public Library\",\"title_en\":\"Jewish Public Library\",\"title_fr\":\"La Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-2\\\/\",\"coordinates\":[{\"latitude\":45.4889725,\"longitude\":-73.63626992}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"5151 Cote-Ste-Catherine, Montreal, QC\",\"address_en\":\"5151 Cote-Ste-Catherine, Montreal, QC\",\"address_fr\":\"5151 Cote-Ste-Catherine, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Jewish Public Library\",\"display_title\":\"Jewish Public Library (1973)\",\"name\":\"Jewish Public Library\"},{\"id\":3333,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library\",\"title\":\"Jewish Public Library\",\"title_en\":\"Jewish Public Library\",\"title_fr\":\"La Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-3\\\/\",\"coordinates\":[{\"latitude\":45.4851563,\"longitude\":-73.6317309}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"5253 Decarie, Montreal, QC\",\"address_en\":\"5253 Decarie, Montreal, QC\",\"address_fr\":\"5253 D\\u00e9carie, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1967-01-01\",\"end\":\"1973-12-31\",\"group_title\":\"Jewish Public Library\",\"display_title\":\"Jewish Public Library (1967-1973)\",\"name\":\"Jewish Public Library\"},{\"id\":3324,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title_en\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room\\\/\",\"coordinates\":[{\"latitude\":45.5103186,\"longitude\":-73.56478181}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0d210d6718.webp\"],\"address\":\"1426-1428 Boulevard St. Laurent, Montreal, QC\",\"address_en\":\"1426-1428 Boulevard St. Laurent, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1905-01-01\",\"end\":\"1911-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"display_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room (1905-1911)\",\"name\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\"},{\"id\":3325,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title_en\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Hirsch Hershman Library\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-hirsch-hershman-reading-room-2\\\/\",\"coordinates\":[{\"latitude\":45.5109411,\"longitude\":-73.5661012}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef0d1d0956a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"1604 Boulevard St. Laurent, Montreal, QC\",\"address_en\":\"1604 Boulevard St. Laurent, Montreal, QC\",\"address_fr\":\"1604 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1903-01-01\",\"end\":\"1905-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\",\"display_title\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room (1903-1905)\",\"name\":\"Jewish Public Library \\u2013 Hirsch Hershman Reading Room\"},{\"id\":3314,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Yidishe Folks Bibliotek et Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat\\\/\",\"coordinates\":[{\"latitude\":45.5101369,\"longitude\":-73.5644013}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"1422-1424 Boulevard St. Laurent, Montreal, QC\",\"address_en\":\"1422-1424 Boulevard St. Laurent, Montreal, QC\",\"address_fr\":\"1422-1424 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat (1912-1913)\",\"name\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3326,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Yidishe Folks Bibliotek et Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-2\\\/\",\"coordinates\":[{\"latitude\":45.5120328,\"longitude\":-73.5721715}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"3545 St-Urbain, Montreal, QC\",\"address_en\":\"3545 St-Urbain, Montreal, QC\",\"address_fr\":\"3545 St-Urbain, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat (1914-1917)\",\"name\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3327,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Yidishe Folks Bibliotek et Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-3\\\/\",\"coordinates\":[{\"latitude\":45.5149939,\"longitude\":-73.5784757}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"3875 St-Urbain, Montreal, QC\",\"address_en\":\"3875 St-Urbain, Montreal, QC\",\"address_fr\":\"3875 St-Urbain, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1921-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat (1917-1921)\",\"name\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3328,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Yidishe Folks Bibliotek et Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-4\\\/\",\"coordinates\":[{\"latitude\":45.5162814,\"longitude\":-73.5816205}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"4115 St-Urbain, Montreal, QC\",\"address_en\":\"4115 St-Urbain, Montreal, QC\",\"address_fr\":\"4115 St-Urbain, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat (1921-1929)\",\"name\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3329,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive \\u2013 Yidishe Folks Bibliotek et Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-yidishe-folks-bibliotek-and-folks-universitat-5\\\/\",\"coordinates\":[{\"latitude\":45.51560071,\"longitude\":-73.5816764}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"4099 de l'Esplanade, Montreal, QC\",\"address_en\":\"4099 de l'Esplanade, Montreal, QC\",\"address_fr\":\"4099 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat (1930-1951)\",\"name\":\"Jewish Public Library \\u2013 Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3331,\"type\":\"exhibit\",\"post_title\":\"Jewish Public Library and Folks-Universitat\",\"title\":\"Jewish Public Library and Folks-Universitat\",\"title_en\":\"Jewish Public Library and Folks-Universitat\",\"title_fr\":\"La Biblioth\\u00e8que publique juive\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-public-library-and-folks-universitat\\\/\",\"coordinates\":[{\"latitude\":45.5156007,\"longitude\":-73.5816764}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0399739df9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de13f9fdc10c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de144e4c1ff6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1483528e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de148d14183b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de1494e6a1ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de149d691253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de95f1358528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589872484784.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589873f366ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898761c6c67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589877cb60bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987a198376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558987c0b9934.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589882c0554c.webp\"],\"address\":\"4099 de l'Esplanade, Montreal, QC\",\"address_en\":\"4099 de l'Esplanade, Montreal, QC\",\"address_fr\":\"4099 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Jewish Public Library (JPL) or Yidishe Folks Bibliotek has been a cultural hub for the advancement of Jewish learning, communal life, and Yiddish literature since 1914. Its emergence reflected the increasing popularity of public libraries, the strengthening of Yiddish literary culture locally and internationally, and the consolidation of Montreal\\u2019s Jewish community.<\\\/p>    <p>The Jewish Public Library surfaced in the context of Church-dominated Quebec, and the clash of interests between established \\\"uptowner\\u201d Jews and \\\"downtowner\\u201d immigrant Jews. The Public Library Movement expanding across North America was slow to catch on in Quebec, where most libraries were administered by special interest groups. Immigrant members of the Jewish community worked to create a public library accessible to secular Yiddish-speaking \\\"downtowners,\\u201d who had arrived from Eastern Europe, where Yiddish literature and revolutionary ideologies were rapidly spreading. A desire for accessible education, for Jewish literature in all languages, and for socialist approaches to community-building, led to its creation in 1914.<\\\/p>     <p>A number of small politically oriented libraries existed prior to the JPL\\u2019s development. Among them, Harry Hershman\\u2019s Reading Room on St. Lawrence Boulevard near Ontario Street was a popular venue for immigrants to debate radical ideologies and discuss Yiddish writings.<\\\/p>    <p>Amalgamating collections of books from various social organizations, including the Poale Zion (Labour Zionists), a convention of Jewish labour organizations in 1912 established the Yidishe Folks Bibliotek and Folks-Universitet (Jewish People\\u2019s Library and People\\u2019s University). After briefly closing due to insufficient funding, it re-opened in 1914 when Yehudah Kaufman, founder of the Folkshule (Jewish People\\u2019s School), enlisted the support of the editor of Keneder Adler (Montreal\\u2019s Yiddish daily), Reuben Brainin. Soliciting support through the paper, Brainin became its president. More than merely a library, it was a social and cultural center in the community. It was renamed the Jewish Public Library in 1951. The Folks-Universitet, under the leadership of Melech Ravitch in the 1940s and 1950s, remained active until 1954, hosting lectures, political debates, and English and French classes for new immigrants.<\\\/p>    <p>Yiddish language and culture remained central to the Library\\u2019s mission, with 50 percent of its collection allocated for Yiddish books. Readings by Yiddish writers Sholem Aleichem and Morris Rosenfeld in the library\\u2019s early years, and by Melech Ravitch in the 1940s, were popular community gatherings. Board members in the 1950s refused to compromise their ideals of a \\\"folks atmosphere\\u201d; nor would they de-emphasize the Yiddish focus for the sake of money, despite the financial security this would entail.<\\\/p>    <p>The JPL experienced a number of significant moves, including to a specially constructed building on Esplanade and Mount Royal in 1953, where the Library consolidated itself as a cultural community centre. Following the movement of Montreal\\u2019s Jewish community westwards, the Jewish Public Library finally settled into the Cummings House on C\\u00f4te-Ste-Catherine Road in 1973. The JPL now serves a more linguistically diverse Jewish population while still preserving Yiddish language and culture. The Library\\u2019s Archives, a rich source for the documentation of significant Montreal Jewish personalia and institutions, have helped preserve the community\\u2019s history.<\\\/p>          <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1952-12-31\",\"group_title\":\"Jewish Public Library and Folks-Universitat\",\"display_title\":\"Jewish Public Library and Folks-Universitat (1951-1952)\",\"name\":\"Jewish Public Library and Folks-Universitat\"},{\"id\":3506,\"type\":\"exhibit\",\"post_title\":\"Jewish School Question &#8211; Protestant School Board\",\"title\":\"Jewish School Question - Protestant School Board\",\"title_en\":\"Jewish School Question - Protestant School Board\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\",\"coordinates\":[{\"latitude\":45.5024039,\"longitude\":-73.5649496}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ab9cba287b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501aba589209b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501aba8497575.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501abaadc8b74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501abae92c8c3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501abb1221b1a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501abb2dee4f7.webp\"],\"address\":\"620 Belmont St., Montreal \",\"address_en\":\"620 Belmont St., Montreal \",\"address_fr\":\"\",\"description\":\"<p>Perhaps the most divisive debate in the history of Montreal\\u2019s Jewish community, the \\u201cJewish School Question\\u201d fuelled years of negotiations, court battles and heated public debate among Protestants, Catholics and Jews. It also further split an already fractured Jewish community along social and economic lines over the issue of separate Jewish schools. The lack of consensus among Montreal Jews, as well as their inability to reach a compromise with the Protestant School Board, left long-lasting repercussions.<\\\/p>     <p>Granted privileges but not rights under the Provincial Education Act of 1903, Jews could attend Protestant schools but were denied seats on the school board, due to its Christian character. Parents chafed at having taxation without representation, and petitioned the board to hire Jewish teachers and allow Jewish commissioners. The Protestant Board insisted that Jewish property owners provided insufficient funding for their students, despite protestations that Jewish rate payers were often incorrectly listed as Protestants or Catholics. A frustrated board in 1922 sought a \\u201cneutral panel\\u201d to address this perceived financial burden and later threatened to expel Jews from the Protestant system.<\\\/p>    <p>For part of the Jewish community, the \\u201cJewish School Question\\u201d served as further proof of the need for a separate school system. But this issue only deepened rifts in a community already divided by labour strikes and the \\u201ckosher meat wars.\\u201d Established \\u201cuptowners,\\u201d represented by the Jewish Educational Committee and leaders such as Maxwell Goldstein, regarded separate schools as a threat to integration and endorsed negotiating for increased rights under the Protestant system. In contrast, immigrant \\u201cdowntowner\\u201d \\u201cnationalists,\\u201d led by H. M. Caiserman, Michael Garber and Louis Fitch, viewed a separate Jewish panel as an opportunity to strengthen Jewish identity. Represented by the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), \\u201cdowntowners\\u201d had the support of the <i>Canadian Jewish Chronicle<\\\/i> and the Yiddish <i>Keneder Adler<\\\/i> newspapers.<\\\/p>     <p>Quebec Premier Louis-Alexandre Taschereau sought to address these tensions in 1924 with the \\u201cCommittee of Nine,\\u201d a Royal Commission composed of Protestant, Catholic and Jewish members. The commission\\u2019s effectiveness was undermined by protests from \\u201cdowntowners\\u201d who disagreed with the three Jewish commission members selected. These included Michael Hirsch and Samuel Cohen, \\u201cuptowners\\u201dwho were committed to preserving the status quo, and Joseph Schubert, a \\u201cdowntowner\\u201d who supported separate Jewish schools, but didn\\u2019t represent the many religious \\u201cdowntowner\\u201d Jews. In 1925, Taschereau referred the Act of 1903 to the Quebec Court of Appeal, which declared that the law violated the British North America Act. The case eventually reached the Judicial Committee of the Privy Council in London, which in 1928 stated that Jews in fact had no legal rights in the Quebec public school system due to the BNA Act, but that Quebec could create a separate Jewish panel.<\\\/p>    <p>In 1930, the David Bill (named after its sponsor, MLA Athanase David) passed, allowing for a separate Jewish school board and publicly funded schools. The law came under pressure from the Catholic leadership, allied with an increasingly antisemitic press, which viewed a Jewish school board as subversive. Taschereau, too, grew less supportive. Meanwhile, the Jewish board\\u2019s positions were filled with \\u201cuptowners\\u201d who again tried to negotiate a deal with the Protestants. Without consulting the rest of the community, the board managed to secure legal tolerance (instead of privilege) for Jewish students to attend Protestant schools, but nothing more. Hiring discrimination persisted, as did the lack of tolerance for Jewish holidays, and Jewish students were still forced to learn Christian religious teachings.<\\\/p>    <p>While the situation would slowly improve, the community had to wait until the 1960s, when government funding of Jewish day schools helped transform the educational situation for Montreal Jews into one of the best in North America.<\\\/p>     <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>Perhaps the most divisive debate in the history of Montreal\\u2019s Jewish community, the \\u201cJewish School Question\\u201d fuelled years of negotiations, court battles and heated public debate among Protestants, Catholics and Jews. It also further split an already fractured Jewish community along social and economic lines over the issue of separate Jewish schools. The lack of consensus among Montreal Jews, as well as their inability to reach a compromise with the Protestant School Board, left long-lasting repercussions.<\\\/p>     <p>Granted privileges but not rights under the Provincial Education Act of 1903, Jews could attend Protestant schools but were denied seats on the school board, due to its Christian character. Parents chafed at having taxation without representation, and petitioned the board to hire Jewish teachers and allow Jewish commissioners. The Protestant Board insisted that Jewish property owners provided insufficient funding for their students, despite protestations that Jewish rate payers were often incorrectly listed as Protestants or Catholics. A frustrated board in 1922 sought a \\u201cneutral panel\\u201d to address this perceived financial burden and later threatened to expel Jews from the Protestant system.<\\\/p>    <p>For part of the Jewish community, the \\u201cJewish School Question\\u201d served as further proof of the need for a separate school system. But this issue only deepened rifts in a community already divided by labour strikes and the \\u201ckosher meat wars.\\u201d Established \\u201cuptowners,\\u201d represented by the Jewish Educational Committee and leaders such as Maxwell Goldstein, regarded separate schools as a threat to integration and endorsed negotiating for increased rights under the Protestant system. In contrast, immigrant \\u201cdowntowner\\u201d \\u201cnationalists,\\u201d led by H. M. Caiserman, Michael Garber and Louis Fitch, viewed a separate Jewish panel as an opportunity to strengthen Jewish identity. Represented by the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), \\u201cdowntowners\\u201d had the support of the <i>Canadian Jewish Chronicle<\\\/i> and the Yiddish <i>Keneder Adler<\\\/i> newspapers.<\\\/p>     <p>Quebec Premier Louis-Alexandre Taschereau sought to address these tensions in 1924 with the \\u201cCommittee of Nine,\\u201d a Royal Commission composed of Protestant, Catholic and Jewish members. The commission\\u2019s effectiveness was undermined by protests from \\u201cdowntowners\\u201d who disagreed with the three Jewish commission members selected. These included Michael Hirsch and Samuel Cohen, \\u201cuptowners\\u201dwho were committed to preserving the status quo, and Joseph Schubert, a \\u201cdowntowner\\u201d who supported separate Jewish schools, but didn\\u2019t represent the many religious \\u201cdowntowner\\u201d Jews. In 1925, Taschereau referred the Act of 1903 to the Quebec Court of Appeal, which declared that the law violated the British North America Act. The case eventually reached the Judicial Committee of the Privy Council in London, which in 1928 stated that Jews in fact had no legal rights in the Quebec public school system due to the BNA Act, but that Quebec could create a separate Jewish panel.<\\\/p>    <p>In 1930, the David Bill (named after its sponsor, MLA Athanase David) passed, allowing for a separate Jewish school board and publicly funded schools. The law came under pressure from the Catholic leadership, allied with an increasingly antisemitic press, which viewed a Jewish school board as subversive. Taschereau, too, grew less supportive. Meanwhile, the Jewish board\\u2019s positions were filled with \\u201cuptowners\\u201d who again tried to negotiate a deal with the Protestants. Without consulting the rest of the community, the board managed to secure legal tolerance (instead of privilege) for Jewish students to attend Protestant schools, but nothing more. Hiring discrimination persisted, as did the lack of tolerance for Jewish holidays, and Jewish students were still forced to learn Christian religious teachings.<\\\/p>    <p>While the situation would slowly improve, the community had to wait until the 1960s, when government funding of Jewish day schools helped transform the educational situation for Montreal Jews into one of the best in North America.<\\\/p>     <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1930-12-31\",\"group_title\":\"Jewish School Question - Protestant School Board\",\"display_title\":\"Jewish School Question - Protestant School Board (1920-1930)\",\"name\":\"Jewish School Question - Protestant School Board\"},{\"id\":3583,\"type\":\"exhibit\",\"post_title\":\"Jewish Vocational Services \\u2013 Sheltered Workshop\",\"title\":\"Jewish Vocational Services \\u2013 Sheltered Workshop\",\"title_en\":\"Jewish Vocational Services \\u2013 Sheltered Workshop\",\"title_fr\":\"Centre Juif d\\u2019Orientation et de l\\u2019Emploi (JVS) - Le Sheltered Workshop\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jewish-vocational-services-sheltered-workshop\\\/\",\"coordinates\":[{\"latitude\":45.5184407,\"longitude\":-73.5912459}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a0ff957bb24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1003aaaa69.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1005f50431.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1007ed2af9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a100aee34e9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a100d5a831b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1011c3edb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1013e484dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1016a50ed7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a10197b1ea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a101d2663b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a0ff957bb24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1003aaaa69.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1005f50431.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1007ed2af9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a100aee34e9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a100d5a831b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1011c3edb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1013e484dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1016a50ed7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a10197b1ea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a101d2663b7.webp\"],\"address\":\"4652 Jeanne-Mance\",\"address_en\":\"4652 Jeanne-Mance\",\"address_fr\":\"4652 Jeanne-Mance\",\"description\":\"<p>From 1945 to 2002, Jewish Vocational Services (JVS) was an agency that provided career training, job placement and professional development services for the diverse Jewish population of Montreal and its surrounding areas. The need for a specialized Jewish employment agency arose during the Depression era, a time rife with unemployment, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/folkskukhe-peoples-kitchen-jewish-peoples-relief-organization-for-unemployed\\\/\\\">breadlines<\\\/a> , <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">labour conflict<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-lillustration-le-miroir-and-le-goglu\\\/\\\">heightened antisemitism<\\\/a>. In 1937 Dr. Frances Alexander, a clinical psychologist at McGill University, conducted a survey to assess the employment situation for Montreal Jews and especially Jewish youth. Her report confirmed that discrimination against Jews in the workplace, an overconcentration of Jewish youth in already overcrowded clerical positions, and a lack of career guidance or planning, placed Jewish youth at a major disadvantage. The report recommended that an independent organization \\u2013 one divorced from charity \\u2013 be established to help Jewish youths. <\\\/p>    <p>The outbreak of World War II postponed its implementation. While JVS was originally conceived of as a service for youth, the rapid discharge of personnel from the armed forces and the closing of wartime industries shifted the target of the agency. With Saul Hayes as Founding President (also head of Canadian Jewish Congress) and Dr. Jacob Tuckman as Executive Director, JVS officially opened in 1945 with two departments (Vocational Services and Job Placement) aiming to serve the needs of both youth and adults. <\\\/p>    <p>Dr. Alfred Feintuch became Executive Director of JVS in 1950 and oversaw the creation of the first sheltered workshop in the basement of the Herzl Health Centre located at 4652 Jeanne-Mance. The workshop provided people, disadvantaged due to advanced age or physical or mental disabilities, training to enter competitive industry, or counseling and employment in a Jewish milieu for those who could not. The sheltered workshop increased the number of its employees and expanded its facilities, moving to various locations on Van Horne, Ducharme, Buchan, and Royden streets. Its modern incarnation is the Jewish Employment Montreal (JEM) Workshop, located at 8400 Mountain Sights. In 1979, the Workshop became a Centre de travail adapt\\u00e9 with support from l\\u2019Office des personnes handicap\\u00e9es du Qu\\u00e9bec (OPHQ). Employees of the workshop are guaranteed minimum wage and benefits under Quebec employment laws. <\\\/p>    <p>The socio-economic history of Canada and Quebec and the evolution in the field of social work are reflected in the changing programs of JVS. For example, in the 1970s a mature worker program was created with federal funding to support unemployed persons over the age of 45. A mature women\\u2019s career counseling program was also developed to support the increasing number of women (many of whom were single mothers) entering or re-entering the workforce. Staff at JVS learned to adapt to the specific cultural, linguistic and practical needs of different Jewish populations. <\\\/p>     <p>After a structural change in 2003, Jewish Vocational Services became Jewish Employment Montreal (JEM). In 2008, Jewish Employment Montreal merged with Jewish Family Services of the Baron de Hirsch Institute and Jewish Immigrant Aid Services to become Ometz. The JEM Workshop retained its name.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Written by Stephanie Tara Schwartz<\\\/p>  \",\"description_en\":\"<p>From 1945 to 2002, Jewish Vocational Services (JVS) was an agency that provided career training, job placement and professional development services for the diverse Jewish population of Montreal and its surrounding areas. The need for a specialized Jewish employment agency arose during the Depression era, a time rife with unemployment, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/folkskukhe-peoples-kitchen-jewish-peoples-relief-organization-for-unemployed\\\/\\\">breadlines<\\\/a> , <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">labour conflict<\\\/a>, and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-lillustration-le-miroir-and-le-goglu\\\/\\\">heightened antisemitism<\\\/a>. In 1937 Dr. Frances Alexander, a clinical psychologist at McGill University, conducted a survey to assess the employment situation for Montreal Jews and especially Jewish youth. Her report confirmed that discrimination against Jews in the workplace, an overconcentration of Jewish youth in already overcrowded clerical positions, and a lack of career guidance or planning, placed Jewish youth at a major disadvantage. The report recommended that an independent organization \\u2013 one divorced from charity \\u2013 be established to help Jewish youths. <\\\/p>    <p>The outbreak of World War II postponed its implementation. While JVS was originally conceived of as a service for youth, the rapid discharge of personnel from the armed forces and the closing of wartime industries shifted the target of the agency. With Saul Hayes as Founding President (also head of Canadian Jewish Congress) and Dr. Jacob Tuckman as Executive Director, JVS officially opened in 1945 with two departments (Vocational Services and Job Placement) aiming to serve the needs of both youth and adults. <\\\/p>    <p>Dr. Alfred Feintuch became Executive Director of JVS in 1950 and oversaw the creation of the first sheltered workshop in the basement of the Herzl Health Centre located at 4652 Jeanne-Mance. The workshop provided people, disadvantaged due to advanced age or physical or mental disabilities, training to enter competitive industry, or counseling and employment in a Jewish milieu for those who could not. The sheltered workshop increased the number of its employees and expanded its facilities, moving to various locations on Van Horne, Ducharme, Buchan, and Royden streets. Its modern incarnation is the Jewish Employment Montreal (JEM) Workshop, located at 8400 Mountain Sights. In 1979, the Workshop became a Centre de travail adapt\\u00e9 with support from l\\u2019Office des personnes handicap\\u00e9es du Qu\\u00e9bec (OPHQ). Employees of the workshop are guaranteed minimum wage and benefits under Quebec employment laws. <\\\/p>    <p>The socio-economic history of Canada and Quebec and the evolution in the field of social work are reflected in the changing programs of JVS. For example, in the 1970s a mature worker program was created with federal funding to support unemployed persons over the age of 45. A mature women\\u2019s career counseling program was also developed to support the increasing number of women (many of whom were single mothers) entering or re-entering the workforce. Staff at JVS learned to adapt to the specific cultural, linguistic and practical needs of different Jewish populations. <\\\/p>     <p>After a structural change in 2003, Jewish Vocational Services became Jewish Employment Montreal (JEM). In 2008, Jewish Employment Montreal merged with Jewish Family Services of the Baron de Hirsch Institute and Jewish Immigrant Aid Services to become Ometz. The JEM Workshop retained its name.<\\\/p>    <p>Visit <a href=\\\"http:\\\/\\\/www.ometz150.ca\\\/\\\">Ometz150.ca<\\\/a> to learn more! <\\\/p>    <p>Written by Stephanie Tara Schwartz<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Jewish Vocational Services \\u2013 Sheltered Workshop\",\"display_title\":\"Jewish Vocational Services \\u2013 Sheltered Workshop (1950-1957)\",\"name\":\"Jewish Vocational Services \\u2013 Sheltered Workshop\"},{\"id\":3404,\"type\":\"exhibit\",\"post_title\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America\",\"title\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America\",\"title_en\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\",\"coordinates\":[{\"latitude\":45.5146785,\"longitude\":-73.57196}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b92305ffc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fc0c66591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b93e476d6.webp\"],\"address\":\"71 Prince Arthur E., Montreal\",\"address_en\":\"71 Prince Arthur E., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1917-05-31\",\"group_title\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America\",\"display_title\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America (1915-1917)\",\"name\":\"Joe Schlossberg and the Amalgamated Clothing Workers of America\"},{\"id\":3408,\"type\":\"exhibit\",\"post_title\":\"Joe Schlossberg and the Amalgamated Strikes &#8211; Fashion Craft Mfrs. Ltd. Factory\",\"title\":\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory\",\"title_en\":\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-strikes-fashion-craft-mfrs-ltd-factory\\\/\",\"coordinates\":[{\"latitude\":45.5113034,\"longitude\":-73.5668682}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b8e37b411.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fa99cae55.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fc0c66591.webp\"],\"address\":\"2000 Boul. St. Laurent, Montreal\",\"address_en\":\"2000 Boul. St. Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-10-01\",\"end\":\"1916-11-30\",\"group_title\":\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory\",\"display_title\":\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory (1916)\",\"name\":\"Joe Schlossberg and the Amalgamated Strikes - Fashion Craft Mfrs. Ltd. Factory\"},{\"id\":3406,\"type\":\"exhibit\",\"post_title\":\"Joe Schlossberg and the Amalgamated Strikes &#8211; Freeman Company Factory\",\"title\":\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory\",\"title_en\":\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory\",\"title_fr\":\"Joe Schlossberg et la Amalgamated Clothing Workers of America - Freeman Co.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-strikes-freeman-company-factory\\\/\",\"coordinates\":[{\"latitude\":45.5059949,\"longitude\":-73.56907211}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b8ce47e1a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fa99cae55.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fc0c66591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898eb11a03d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898e9ddc1ee.webp\"],\"address\":\"423 Mayor, Montreal\",\"address_en\":\"423 Mayor, Montreal\",\"address_fr\":\"423 Mayor, Montr\\u00e9al\",\"description\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory\",\"display_title\":\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory (1917)\",\"name\":\"Joe Schlossberg and the Amalgamated Strikes - Freeman Company Factory\"},{\"id\":3407,\"type\":\"exhibit\",\"post_title\":\"Joe Schlossberg and the Amalgamated Strikes &#8211; John W. Peck Company\",\"title\":\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company\",\"title_en\":\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company\",\"title_fr\":\"Joe Schlossberg et la Amalgamated Clothing Workers of America - John W. Peck Company Factory\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-strikes-john-w-peck-company\\\/\",\"coordinates\":[{\"latitude\":45.5259253,\"longitude\":-73.5986991}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b87cba565.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fa99cae55.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fc0c66591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ba05417a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898eb11a03d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898e9ddc1ee.webp\"],\"address\":\"5505 St. Laurent, Montreal\",\"address_en\":\"5505 St. Laurent, Montreal\",\"address_fr\":\"5505 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1916-12-31\",\"group_title\":\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company\",\"display_title\":\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company (1916)\",\"name\":\"Joe Schlossberg and the Amalgamated Strikes - John W. Peck Company\"},{\"id\":3405,\"type\":\"exhibit\",\"post_title\":\"Joe Schlossberg and the Amalgamated Strikes &#8211; Semi-Ready Ltd. Factory\",\"title\":\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory\",\"title_en\":\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory\",\"title_fr\":\"Joe Schlossberg et la Amalgamated Clothing Workers of America - Semi-Ready Ltd.\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-strikes-semi-ready-ltd-factory\\\/\",\"coordinates\":[{\"latitude\":45.4958727,\"longitude\":-73.5797177}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b7f703658.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fa99cae55.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f15fc0c66591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898eb11a03d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155898e9ddc1ee.webp\"],\"address\":\"2000 Rue Guy, Montreal\",\"address_en\":\"2000 Rue Guy, Montreal\",\"address_fr\":\"2000 Rue Guy, Montr\\u00e9al\",\"description\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Joseph Schlossberg (1875\\u20131971) was born in Russia in 1875. In 1888, his family joined the massive wave of Russian Jews immigrating to North America and specifically to New York, where, like many others, Schlossberg worked in the garment trade. He became involved in the labour organization of the industry, and in 1914 co-founded with Sydney Hillman, later one of President Franklin D. Roosevelt\\u2019s closest advisers, the Amalgamated Clothing Workers of America, serving as General-Secretary from its establishment until 1940.<\\\/p>    <p>At about the time of the start of World War I, Schlossberg pioneered the Amalgamated\\u2019s takeover of the Montreal clothing (<i>shmata<\\\/i>) industry from the more conservative United Garment Workers, receiving important help from local Jewish and socialist labour leaders such as H. M. Caiserman. After a few smaller battles with local factories represented by the anti-union Clothing Manufacturers Association of Montreal (CMAM), which was headed by Jewish community leader Lyon Cohen, the Amalgamated took on Semi-Ready Ltd, which manufactured Canadian Army uniforms. A. F. Wood, the president of the company, accused Schlossberg of being a German agent whose mission was to destroy local manufacturing and thereby prevent Canadian soldiers from receiving the uniforms and equipment they needed. Schlossberg pointed out that \\u201cin Germany he would have been known as a \\u2018d-----d\\u2019 Jew and it seemed strange to come to Canada to be called a German.\\u201d Cohen, aware both of the need to maintain a modicum of Jewish communal unity and of the fact that Schlossberg was Russian, and not German, said: \\u201cWe, the manufacturers, disagree with you [labour] leaders and strikers in certain matters, but we agree with your protest against slander.\\u201d<\\\/p>    <p>Despite these modest overtures over the Schlossberg controversy, the labour disputes with Cohen and other members of CMAM escalated until the entire industry effectively had shut down by February 1917. The clothing manufacturers committed themselves to stopping the spread of the Amalgamated throughout the city, and the union organizers, in turn, were committed to demanding fair treatment for all employees. Tensions continued to rise, as violence broke out on picket lines, and a bomb exploded at the house of one strike-breaker. The industry-wide shutdown ended in May 1917, with some small victories for strikers. It was the most intense labour dispute in Montreal history, and would remain so until the volatile 1930s. Schlossberg continued to contend with Cohen and his manufacturing allies in the ensuing years of acute labour strife in the Montreal <i>shmata<\\\/i> industry.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory\",\"display_title\":\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory (1916-1917)\",\"name\":\"Joe Schlossberg and the Amalgamated Strikes - Semi-Ready Ltd. Factory\"},{\"id\":3785,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Henry Joseph &#8211; Residence\",\"title\":\"Joseph Family - Henry Joseph - Residence\",\"title_en\":\"Joseph Family - Henry Joseph - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-henry-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580752ba6bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558074c58d6dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580759510a88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807ee237a35.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f3165255.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580801ea2ded.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558080bb6cb63.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1820-01-01\",\"end\":\"1832-12-31\",\"group_title\":\"Joseph Family - Henry Joseph - Residence\",\"display_title\":\"Joseph Family - Henry Joseph - Residence (1820-1832)\",\"name\":\"Joseph Family - Henry Joseph - Residence\"},{\"id\":3721,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Jacob Henry Joseph  &#8211; Dorchester House\",\"title\":\"Joseph Family - Jacob Henry Joseph  - Dorchester House\",\"title_en\":\"Joseph Family - Jacob Henry Joseph  - Dorchester House\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-jacob-henry-joseph-dorchester-house\\\/\",\"coordinates\":[{\"latitude\":45.5006182,\"longitude\":-73.5677796}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558074c58d6dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580752ba6bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580759510a88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807ee237a35.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f3165255.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580801ea2ded.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558080bb6cb63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a9dd4b5af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589acb1ec86e.webp\"],\"address\":\"900 Ren\\u00e9-L\\u00e9vesque O., Montreal\",\"address_en\":\"900 Ren\\u00e9-L\\u00e9vesque O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1859-01-01\",\"end\":\"1881-12-31\",\"group_title\":\"Joseph Family - Jacob Henry Joseph  - Dorchester House\",\"display_title\":\"Joseph Family - Jacob Henry Joseph  - Dorchester House (1859-1881)\",\"name\":\"Joseph Family - Jacob Henry Joseph  - Dorchester House\"},{\"id\":3720,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Jacob Henry Joseph &#8211; Residence\",\"title\":\"Joseph Family - Jacob Henry Joseph - Residence\",\"title_en\":\"Joseph Family - Jacob Henry Joseph - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-jacob-henry-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580759510a88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f3165255.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1829-01-01\",\"end\":\"1858-12-31\",\"group_title\":\"Joseph Family - Jacob Henry Joseph - Residence\",\"display_title\":\"Joseph Family - Jacob Henry Joseph - Residence (1829-1858)\",\"name\":\"Joseph Family - Jacob Henry Joseph - Residence\"},{\"id\":3724,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Jesse Joseph  &#8211; Montreal Street Railway Company\",\"title\":\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company\",\"title_en\":\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-jesse-joseph-montreal-street-railway-company\\\/\",\"coordinates\":[{\"latitude\":45.5053397,\"longitude\":-73.5580413}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\"],\"address\":\"750 Cote-de-la-Place d'Armes, Montreal\",\"address_en\":\"750 Cote-de-la-Place d'Armes, Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1884-01-01\",\"end\":\"1892-12-31\",\"group_title\":\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company\",\"display_title\":\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company (1884-1892)\",\"name\":\"Joseph Family - Jesse Joseph  - Montreal Street Railway Company\"},{\"id\":3723,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Jesse Joseph &#8211; Dilcoosha\",\"title\":\"Joseph Family - Jesse Joseph - Dilcoosha\",\"title_en\":\"Joseph Family - Jesse Joseph - Dilcoosha\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-jesse-joseph-dilcoosha\\\/\",\"coordinates\":[{\"latitude\":45.50298,\"longitude\":-73.5754283}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b10c5e1cd.webp\"],\"address\":\"986 Sherbrooke O., Montreal\",\"address_en\":\"986 Sherbrooke O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1865-01-01\",\"end\":\"1904-12-31\",\"group_title\":\"Joseph Family - Jesse Joseph - Dilcoosha\",\"display_title\":\"Joseph Family - Jesse Joseph - Dilcoosha (1865-1904)\",\"name\":\"Joseph Family - Jesse Joseph - Dilcoosha\"},{\"id\":3722,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Jesse Joseph &#8211; Residence\",\"title\":\"Joseph Family - Jesse Joseph - Residence\",\"title_en\":\"Joseph Family - Jesse Joseph - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-jesse-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1829-01-01\",\"end\":\"1865-12-31\",\"group_title\":\"Joseph Family - Jesse Joseph - Residence\",\"display_title\":\"Joseph Family - Jesse Joseph - Residence (1829-1865)\",\"name\":\"Joseph Family - Jesse Joseph - Residence\"},{\"id\":3719,\"type\":\"exhibit\",\"post_title\":\"Joseph Family &#8211; Residence\",\"title\":\"Joseph Family - Residence\",\"title_en\":\"Joseph Family - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-family-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558074c58d6dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580752ba6bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580759510a88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807676d4332.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558075f5e2c00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580786b48d3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807e793c387.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807ee237a35.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f3165255.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155807f892c389.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580801ea2ded.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558080bb6cb63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15580811d7366d.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin <\\\/p>\",\"description_en\":\"<p> In the 19th century, the Joseph family included several notable individuals, among them Henry Joseph (1773-1832) and his sons, Jacob Henry (1814-1907) and Jesse (1817-1904). Henry Joseph was the nephew of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/aaron-hart-residence-2\\\/\\\">Aaron Hart<\\\/a>, one of Canada\\u2019s first Jewish settlers. Prominent shopkeepers and business men, the three Josephs played pivotal roles in the economic development of Montreal and Canada. Indeed, Jacob Henry and Jesse were the only major Jewish financiers of their time. <\\\/p>  <p>Henry Joseph emigrated from England to Canada in 1790. He originally settled in Berthier, where he became involved in the fur trade. He was also active in maritime shipping and is considered the founder of Canada\\u2019s merchant marine. In 1801, his ship, the Eweretta, became the first vessel to provide a direct trade link between Lower Canada and England. Along with several associates, he founded the Bank of Montreal in 1817. <\\\/p>  <p>For his part, Jacob Henry contributed to the development of the country\\u2019s first telegraph system. In 1862, he and his brother Jesse were among the founders of the St. Lawrence Railroad, Canada\\u2019s first railway. Jacob Henry was also president of the Montreal Elevator Company and become a leading figure in the worlds of finance and real estate in Lower Canada. His wife, Sarah n\\u00e9e Gratz, was born in Philadelphia to one of the most prominent Jewish American families of the 19th century.   Following in his brother\\u2019s footsteps, Jesse Joseph was active in finance, real estate and commerce. In addition to contributing to the development of the rail and telegraph systems, he was president of the Montreal Gas Company and the Montreal Street Railway Company. In 1852, he founded the Theatre Royal, Montreal\\u2019s largest cultural institution at the time. In the political sphere, he served as the Belgian consul in Montreal and was granted the title Chevalier of the Order of Leopold by the King of Belgium. Jesse Joseph was known for the private receptions he held in his Sherbrooke Street mansion, a building that would later house the first McCord Museum. When the mansion had to be demolished, McGill University\\u2019s McLennan Library was built on the site. <\\\/p>  <p> The Josephs were very active in Canadian society and contributed to several philanthropic organizations, including the Society for the Prevention of Cruelty to Animals. As well, the sons served in the Montreal Militia during the Lower Canada Rebellion. Their commitment to the Jewish community was unwavering, and they regularly attended the Spanish and Portuguese Congregation. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin <\\\/p>\",\"description_fr\":\"\",\"start\":\"1820-01-01\",\"end\":\"1832-12-31\",\"group_title\":\"Joseph Family - Residence\",\"display_title\":\"Joseph Family - Residence (1820-1832)\",\"name\":\"Joseph Family - Residence\"},{\"id\":3341,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Residence\",\"title\":\"Joseph Schubert - Residence \",\"title_en\":\"Joseph Schubert - Residence \",\"title_fr\":\"Joseph Schubert - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-residence\\\/\",\"coordinates\":[{\"latitude\":45.5136606,\"longitude\":-73.5635446}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a6ec5e74d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a7562ad3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a76ee6b30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a78d4c8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a79f9e329.webp\"],\"address\":\"1610 Sanguinet, Montreal\",\"address_en\":\"1610 Sanguinet, Montreal\",\"address_fr\":\"1610 Sanguinet, Montr\\u00e9al\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\\"downtowner\\\" immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers' rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen's Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\\"uptowner\\\" Jewish factory owners against \\\"downtowner\\\" Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\\"Jewish School Question.\\\" He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\\"downtowner\\\" immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers' rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen's Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\\"uptowner\\\" Jewish factory owners against \\\"downtowner\\\" Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\\"Jewish School Question.\\\" He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Joseph Schubert - Residence\",\"display_title\":\"Joseph Schubert - Residence (1912-1914)\",\"name\":\"Joseph Schubert - Residence\"},{\"id\":3342,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Residence\",\"title\":\"Joseph Schubert - Residence \",\"title_en\":\"Joseph Schubert - Residence \",\"title_fr\":\"Joseph Schubert - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5166267,\"longitude\":-73.5744263}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a6ec5e74d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a7562ad3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a76ee6b30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a78d4c8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a79f9e329.webp\"],\"address\":\"3772 de Bullion, Montreal\",\"address_en\":\"3772 de Bullion, Montreal\",\"address_fr\":\"3772 de Bullion, Montr\\u00e9al\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Joseph Schubert - Residence\",\"display_title\":\"Joseph Schubert - Residence (1918-1928)\",\"name\":\"Joseph Schubert - Residence\"},{\"id\":3343,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Residence\",\"title\":\"Joseph Schubert - Residence \",\"title_en\":\"Joseph Schubert - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5169601,\"longitude\":-73.5733256}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\"],\"address\":\"206 Ave des Pins E., Montreal\",\"address_en\":\"206 Ave des Pins E., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Joseph Schubert - Residence\",\"display_title\":\"Joseph Schubert - Residence (1929-1941)\",\"name\":\"Joseph Schubert - Residence\"},{\"id\":3344,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Residence\",\"title\":\"Joseph Schubert - Residence \",\"title_en\":\"Joseph Schubert - Residence \",\"title_fr\":\"Joseph Schubert - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4885008,\"longitude\":-73.6251881}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a6ec5e74d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a7562ad3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a76ee6b30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a78d4c8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a79f9e329.webp\"],\"address\":\"4815 Queen Mary Rd. Apt. 32, Montreal\",\"address_en\":\"4815 Queen Mary Rd. Apt. 32, Montreal\",\"address_fr\":\"4815 Queen Mary Apt. 32, Montr\\u00e9al\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1952-12-31\",\"group_title\":\"Joseph Schubert - Residence\",\"display_title\":\"Joseph Schubert - Residence (1942-1952)\",\"name\":\"Joseph Schubert - Residence\"},{\"id\":3315,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Schubert Bath\",\"title\":\"Joseph Schubert - Schubert Bath\",\"title_en\":\"Joseph Schubert - Schubert Bath\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-schubert-bath\\\/\",\"coordinates\":[{\"latitude\":45.5165268,\"longitude\":-73.5784578}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\"],\"address\":\"3950 St. Laurent, Montreal\",\"address_en\":\"3950 St. Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p> \\r\\n\\r\\n<p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>\\r\\n\\r\\n<p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p> \\r\\n\\r\\n<p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p> \\r\\n\\r\\n<p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p> \\r\\n\\r\\n<p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.\\r\\n<\\\/p>\\r\\n\\r\\n<p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p> \\r\\n\\r\\n<p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>\\r\\n\\r\\n<p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p> \\r\\n\\r\\n<p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p> \\r\\n\\r\\n<p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p> \\r\\n\\r\\n<p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.\\r\\n<\\\/p>\\r\\n\\r\\n<p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Joseph Schubert - Schubert Bath\",\"display_title\":\"Joseph Schubert - Schubert Bath (1931)\",\"name\":\"Joseph Schubert - Schubert Bath\"},{\"id\":3345,\"type\":\"exhibit\",\"post_title\":\"Joseph Schubert &#8211; Secretary, Cloak Pressers&#8217; Union\",\"title\":\"Joseph Schubert - Secretary, Cloak Pressers' Union\",\"title_en\":\"Joseph Schubert - Secretary, Cloak Pressers' Union\",\"title_fr\":\"Joseph Schubert - Secr\\u00e9taire, Cloak Pressers' Union\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/joseph-schubert-secretary-cloak-pressers-union\\\/\",\"coordinates\":[{\"latitude\":45.5146262,\"longitude\":-73.5720103}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2ef258474.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f1631bbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2f4cad045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fc32b7dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e9b2fe8bc18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a6ec5e74d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a7562ad3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a76ee6b30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a78d4c8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589a79f9e329.webp\"],\"address\":\"67 Prince Arthur E., Montreal\",\"address_en\":\"67 Prince Arthur E., Montreal\",\"address_fr\":\"67 Prince Arthur E., Montr\\u00e9al\",\"description\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Joseph Schubert (1889-1952) was a popular labour organizer, public health advocate, and City Council alderman in the 1920s and 1930s, representing the interests of Montreal\\u2019s \\u201cdowntowner\\u201d immigrant Jewish community during its formative years. After arriving from Romania, he worked as a pants maker before quickly rising to prominent positions in labour, the Jewish community, and civic administration.<\\\/p>     <p>A defender of workers\\u2019 rights, Schubert condemned exploitation in clothing factories and later became secretary of the Cloak Pressers\\u2019 Union. Needle trade unions were often Jewish organizations, initiated by Eastern European immigrants who arrived with ideas inspired by the socialist ideas of the Bund (the East European General Union of Jewish Workers), and were also influenced by the Workmen\\u2019s Circle (founded by East European Jews in the United States). Various disputes, including the 1912 strike against the Clothing Manufacturers\\u2019 Association of Montreal, pitted \\u201cuptowner\\u201d Jewish factory owners against \\u201cdowntowner\\u201d Jewish immigrants. A passionate speaker and effective organizer, Schubert helped negotiate a compromise of a 49-hour, rather than 55-hour, work week.<\\\/p>    <p>Elected to Montreal\\u2019s City Council in 1924 to represent the predominantly Jewish St. Louis ward, Schubert advocated for workers\\u2019 rights during his 15 years in office. One success was the attainment of an eight-hour day and a $0.50 hourly minimum wage for municipal employees. During a 1925 strike, Schubert disputed rumours that the strikers were all Jewish, as pervasive antisemitism discredited the workers\\u2019 efforts.<\\\/p>     <p>A socialist, Schubert promoted the unpopular stance of higher taxes to improve social services. He battled rumours of communist affiliations stemming from his sympathy for allegedly communist Russian Jews barred from immigration and from his position as Montreal\\u2019s only Labour Party alderman. Despite such accusations, Schubert retained popular support, leading the opposition to the powerful Liberal administration from 1924-30 and criticizing their dealings with the underworld.<\\\/p>     <p>As alderman, Schubert addressed the spread of diseases due to overcrowding and unsanitary working conditions. During the Depression, he was commissioned to write a report on unemployment and relief distribution across North America. His recommendations struck a chord, as public spending on Montreal\\u2019s public health was the lowest proportionally in North America, an embarrassment given that the city had the highest infant death rate on the continent, and the largest number of tuberculosis patients. The report resulted in a Public Health Commission, in which Schubert was active in creating measures to prevent the spread of disease. In a 1931 public health initiative, Schubert built a public bath house for immigrant families lacking access to hot water; it was located on the corner of Bagg and St. Laurent. Known as the Schubert Baths, this public pool remains in use.<\\\/p>     <p>Schubert\\u2019s advice was sought during the 1920s \\u201cJewish School Question.\\u201d He was appointed by Premier Louis-Alexandre Taschereau as one of three Jewish representatives to sit on a Royal Commission called the \\u201cCommittee of Nine.\\u201d Schubert voted for a separate Jewish school system.  <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"Joseph Schubert - Secretary, Cloak Pressers' Union\",\"display_title\":\"Joseph Schubert - Secretary, Cloak Pressers' Union (1918-1927)\",\"name\":\"Joseph Schubert - Secretary, Cloak Pressers' Union\"},{\"id\":3448,\"type\":\"exhibit\",\"post_title\":\"JPPS &#8211; C\\u00f4te-St-Luc\",\"title\":\"JPPS - C\\u00f4te-St-Luc\",\"title_en\":\"JPPS - C\\u00f4te-St-Luc\",\"title_fr\":\"JPPS - C\\u00f4te-St-Luc\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jpps-cote-st-luc\\\/\",\"coordinates\":[{\"latitude\":45.4607759,\"longitude\":-73.6650152}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb555142366a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5552b3f46f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55547949d9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55572428d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb555faa1115.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5565b9598b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf895980d86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf89c85d37a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf89f7dbf02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8a62dc0bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8acf66ea3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8b885aa71.webp\"],\"address\":\"7950 Wavell\",\"address_en\":\"7950 Wavell\",\"address_fr\":\"7950 Wavell, Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"2004-12-31\",\"group_title\":\"JPPS - C\\u00f4te-St-Luc\",\"display_title\":\"JPPS - C\\u00f4te-St-Luc (1971-2004)\",\"name\":\"JPPS - C\\u00f4te-St-Luc\"},{\"id\":3447,\"type\":\"exhibit\",\"post_title\":\"JPPS &#8211; Van Horne\",\"title\":\"JPPS - Van Horne\",\"title_en\":\"JPPS - Van Horne\",\"title_fr\":\"JPPS - Van Horne\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jpps-van-horne\\\/\",\"coordinates\":[{\"latitude\":45.4912886,\"longitude\":-73.6405083}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb553a4d15e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb553beb08e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb553dbc9159.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb5540dad8ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb55444d5264.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb554769e9cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c2f817501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4a56924c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c4e860d4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3c507f062f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf87092df58.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf876c6923b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf87902eb51.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf87ac9da2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8801702ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fcf8891eff40.webp\"],\"address\":\"5170 Van Horne\",\"address_en\":\"5170 Van Horne\",\"address_fr\":\"5170 Van Horne., Montreal\",\"description\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>The Yidishe Folks Shule (Jewish People\\u2019s School) provided a secular alternative to the traditional synagogue schools, and emphasized a more Zionist and slightly more religious orientation, compared with the more Yiddishist and culturally focused National Radical School (Peretz School). The Folks Shule emerged during the debates within the Jewish community between established \\\"uptowner\\\" Jews who favored cultural assimilation, and immigrant \\\"downtowners\\\" desiring separate Jewish schools that represented their ideological viewpoints and cultural identity.<\\\/p>     <p>A meeting of Socialist, Yiddish and Poale Zion (Labour Zionist) groups in 1911 resulted in the establishment of a secular Jewish supplementary school in 1913. Known as the National Radical School, it followed an educational approach that emphasized social justice as well as Yiddish language and literature. The coalition was soon undermined by internal debates over the language of instruction. In 1914, a group of educators, disenchanted with this academic program, broke away to establish the independent Jewish People\\u2019s School (JPS or Folks Shule). Known as \\\"Hebraists,\\\" they emphasized a stronger Zionist outlook, Hebrew instruction (alongside Yiddish), as well as the inclusion of some religious education (albeit from a cultural perspective). The National Radical School was renamed the Peretz School in 1918.<\\\/p>    <p>While the Poale Zion initially funded both schools, disputes with the Yiddishists over the correct age to begin socialist instruction led the Poale Zionists to retract financial support from the National Radical School, and redirect it exclusively to the Folks Shule. Despite its leftist political roots, JPS leader and Labour Zionist Moshe Dickstein emphasized that the Shule serve the needs of a diverse Jewish population. Indeed, it fulfilled the functions of a school and community centre and addressed the community\\u2019s educational, cultural, social, and even spiritual needs.<\\\/p>    <p>In 1927, the Folks Shule expanded from being a supplementary school to a full-fledged Jewish day school \\u2013 the first in Montreal since the synagogue schools of the 1880s\\u20131900s. Students were taught public school curricula as well as Jewish education, history, and literature, Hebrew and Yiddish, and the ideology of the Labour Zionist movement. Under JPS Principal Shloime Wiseman and members of the Folks Farband (People\\u2019s Association) leadership committee, which had originally included Yehuda Kaufman, Moishe Dickstein and Abraham Parness, the Jewish People\\u2019s School inspired other institutions to modernize their methods of instruction.<\\\/p>     <p>The Folks Shule had many locations during its early history, but it would eventually settle on St. Urbain near St. Cuthbert in 1920, staying there until 1952. Another branch opened in 1926 on Waverly and Fairmount, remaining there until 1963. As the community migrated westward, a branch was also built at Van Horne and Westbury in 1956. In 1971, financial constraints and ideological reconciliation led to the reunification of the Folks Shule and Peretz Shule. Renamed the Jewish People\\u2019s and Peretz School (JPPS), the unified educational system created Bialik High School a year later, offering a comprehensive curriculum of both secular and Jewish education for secondary students.<\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"JPPS - Van Horne\",\"display_title\":\"JPPS - Van Horne (1972)\",\"name\":\"JPPS - Van Horne\"},{\"id\":3891,\"type\":\"exhibit\",\"post_title\":\"Juif Catholique\",\"title\":\"Juif Catholique\",\"title_en\":\"Juif Catholique\",\"title_fr\":\"Juif Catholique\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/juif-catholique\\\/\",\"coordinates\":[{\"latitude\":45.507681,\"longitude\":-73.625547}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d831ad0c18.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d833282429.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d8348c84b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d849b435af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d84be29f6f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559d84d948d11.webp\"],\"address\":\"Darlington and Van Horne, Montreal\",\"address_en\":\"Darlington and Van Horne, Montreal\",\"address_fr\":\"Darlington and Van Horne, Montr\\u00e9al\",\"description\":\"<p>When North African colonies gained their independence in the 1950s, a mass exodus of Sephardic Jews sought new homes in France, Israel, and bilingual Montreal. In Quebec they encountered a French Canadian population that was experiencing rapid sociological change with the secularizing Quiet Revolution of the 1960s. Nevertheless, French Canadians often referred to Sephardim as \\u201cles juifs catholiques\\u201d (Catholic Jews).<\\\/p>    <p>As Montreal\\u2019s established Jewish community had been predominantly English-speaking for 200 years, French Canadians were intrigued to meet French-speaking Jews. Sephardim challenged an outdated perception of Quebec\\u2019s linguistic-religious dualism where, for some, \\u201cCatholic\\u201d and \\u201cFrench\\u201d were almost interchangeable words. Sephardic Jews\\u2019 efforts to assert their unique cultural and linguistic identity therefore punctured the stereotype that Jews were all English speakers connected to Montreal\\u2019s economically influential Anglophone community. While past relations between French Canadians and Jews had periodically been marked by antisemitic sentiment often perpetrated by allies of the Catholic Church, with the arrival of Sephardic Jews, business relationships, friendships and even intermarriage became more common.<\\\/p>    <p>The term <i>Juif catholique<\\\/i> persisted even in the context of the Quiet Revolution, when societal distinctions shifted from religio-linguistic to simply linguistic lines. While this term has since disappeared from everyday conversation, it serves for some of the original members of Montreal\\u2019s Sephardic community as a reminder of the unique and often challenging situation they faced upon their arrival in Montreal.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>When North African colonies gained their independence in the 1950s, a mass exodus of Sephardic Jews sought new homes in France, Israel, and bilingual Montreal. In Quebec they encountered a French Canadian population that was experiencing rapid sociological change with the secularizing Quiet Revolution of the 1960s. Nevertheless, French Canadians often referred to Sephardim as \\u201cles juifs catholiques\\u201d (Catholic Jews).<\\\/p>    <p>As Montreal\\u2019s established Jewish community had been predominantly English-speaking for 200 years, French Canadians were intrigued to meet French-speaking Jews. Sephardim challenged an outdated perception of Quebec\\u2019s linguistic-religious dualism where, for some, \\u201cCatholic\\u201d and \\u201cFrench\\u201d were almost interchangeable words. Sephardic Jews\\u2019 efforts to assert their unique cultural and linguistic identity therefore punctured the stereotype that Jews were all English speakers connected to Montreal\\u2019s economically influential Anglophone community. While past relations between French Canadians and Jews had periodically been marked by antisemitic sentiment often perpetrated by allies of the Catholic Church, with the arrival of Sephardic Jews, business relationships, friendships and even intermarriage became more common.<\\\/p>    <p>The term <i>Juif catholique<\\\/i> persisted even in the context of the Quiet Revolution, when societal distinctions shifted from religio-linguistic to simply linguistic lines. While this term has since disappeared from everyday conversation, it serves for some of the original members of Montreal\\u2019s Sephardic community as a reminder of the unique and often challenging situation they faced upon their arrival in Montreal.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Juif Catholique\",\"display_title\":\"Juif Catholique (1957-1980)\",\"name\":\"Juif Catholique\"},{\"id\":4062,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; La Presse\",\"title\":\"Jules Helbronner - La Presse\",\"title_en\":\"Jules Helbronner - La Presse\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-la-presse\\\/\",\"coordinates\":[{\"latitude\":45.5063486,\"longitude\":-73.556689}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\"],\"address\":\"7 St. Jacques, Montr\\u00e9al\",\"address_en\":\"7 St. Jacques, Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1908-12-31\",\"group_title\":\"Jules Helbronner - La Presse\",\"display_title\":\"Jules Helbronner - La Presse (1892-1908)\",\"name\":\"Jules Helbronner - La Presse\"},{\"id\":4055,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence\\\/\",\"coordinates\":[{\"latitude\":45.5154114,\"longitude\":-73.5571632}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"1231 St-Christophe, Montr\\u00e9al\",\"address_en\":\"1231 St-Christophe, Montr\\u00e9al\",\"address_fr\":\"1231 St-Christophe, Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1875-01-01\",\"end\":\"1875-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1875)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4057,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5069431,\"longitude\":-73.5612475}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"1100 St-Urbain, Montr\\u00e9al\",\"address_en\":\"1100 St-Urbain, Montr\\u00e9al\",\"address_fr\":\"1100 St-Urbain , Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1878-01-01\",\"end\":\"1881-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1878-1881)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4058,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.4955023,\"longitude\":-73.5815385}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"2285 St-Mathieu, Montr\\u00e9al\",\"address_en\":\"2285 St-Mathieu, Montr\\u00e9al\",\"address_fr\":\"2285 St-Mathieu, Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1882-01-01\",\"end\":\"1904-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1882-1904)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4059,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5163664,\"longitude\":-73.5709772}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"3618 Laval, Montr\\u00e9al\",\"address_en\":\"3618 Laval, Montr\\u00e9al\",\"address_fr\":\"3618 Laval, Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1905-01-01\",\"end\":\"1908-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1905-1908)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4060,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5164867,\"longitude\":-73.5716157}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"3650 Laval, Montr\\u00e9al\",\"address_en\":\"3650 Laval, Montr\\u00e9al\",\"address_fr\":\"3650 Laval, Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1910-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1909-1910)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4061,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"Jules Helbronner - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.518241,\"longitude\":-73.569155}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5bd9a1f454.webp\"],\"address\":\"421 de Malines, Montr\\u00e9al\",\"address_en\":\"421 de Malines, Montr\\u00e9al\",\"address_fr\":\"421 de Malines, Montreal\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1916-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1913-1916)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":4063,\"type\":\"exhibit\",\"post_title\":\"Jules Helbronner &#8211; Residence\",\"title\":\"Jules Helbronner - Residence\",\"title_en\":\"Jules Helbronner - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/jules-helbronner-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.5063486,\"longitude\":-73.556689}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf7fb307a7.webp\"],\"address\":\"7 St. Jacques, Montr\\u00e9al\",\"address_en\":\"7 St. Jacques, Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_en\":\"<p>An Alsatian Jew who immigrated to Canada in 1874, Jules Helbronner (1844-1921) was a prominent figure in Quebec\\u2019s French-language community, especially in press and labour circles. Making a name for himself as editor in chief of the daily <i>La Presse<\\\/i>, the social reformer advocated for change both on and off the page. An assimilated Jew of considerable influence, he vigorously denounced the rise of anti-Semitism at a time when few Jews openly opposed it.<\\\/p>  <p>Helbronner embarked on a career in journalism, starting at <i>Le Journal d\\u2019Arthabaska<\\\/i> joining the weekly <i>Le Moniteur du commerce<\\\/i> in 1882 and becoming its editor in chief two years later. During this time, he developed a growing interest in the labour movement and began a sporadic column in <i>La Presse<\\\/i> under the pseudonym Jean-Baptiste Gagnepetit. His condemnation of the \\u201ccorv\\u00e9e\\u201d, a regressive fiscal measure imposed on Montreal tenants, helped lead to its elimination in 1886. In a context of increasing industrialisation, Helbronner supported labour organizations while also promoting political action and social justice. In 1885, he himself became a member of the Knights of Labor, as well as an executive member of the Central Trades and Labor Council of Montreal.<\\\/p>  <p>From 1892 to 1908, Helbronner exerted great influence as editor in chief of <i>La Presse<\\\/i>, a daily newspaper focused on municipal affairs and labour. He left La Presse in 1908 to join the team of the paper <i>La Patrie.<\\\/i> In 1916, he moved to Ottawa, where he died in 1921. His many activities included participation in the Chambre de commerce fran\\u00e7aise de Montr\\u00e9al (1887-1905), the Union Nationale Fran\\u00e7aise (1901-1909) and the Royal Commission on the Relations of Labor and Capital. In 1906, he was made a Knight of the Legion of Honour.<\\\/p>  <p>Though most closely associated with Montreal\\u2019s French-language community, Jules Helbronner remained proud of his Jewish cultural heritage. Indeed, he strongly condemned various manifestations of anti-Semitism around the world, including the Dreyfus affair in the 1890s.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1910-01-01\",\"end\":\"1912-12-31\",\"group_title\":\"Jules Helbronner - Residence\",\"display_title\":\"Jules Helbronner - Residence (1910-1912)\",\"name\":\"Jules Helbronner - Residence\"},{\"id\":3545,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Cooperative Commonwealth Federation\",\"title\":\"Kalmen Kaplansky - Cooperative Commonwealth Federation\",\"title_en\":\"Kalmen Kaplansky - Cooperative Commonwealth Federation\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-cooperative-commonwealth-federation\\\/\",\"coordinates\":[{\"latitude\":45.4952454,\"longitude\":-73.5776283}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"1502 St-Catherine\",\"address_en\":\"1502 St-Catherine\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Kalmen Kaplansky - Cooperative Commonwealth Federation\",\"display_title\":\"Kalmen Kaplansky - Cooperative Commonwealth Federation (1939-1943)\",\"name\":\"Kalmen Kaplansky - Cooperative Commonwealth Federation\"},{\"id\":3547,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Jewish Labour Committee of Canada\",\"title\":\"Kalmen Kaplansky - Jewish Labour Committee of Canada\",\"title_en\":\"Kalmen Kaplansky - Jewish Labour Committee of Canada\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\",\"coordinates\":[{\"latitude\":45.5218492,\"longitude\":-73.59042872}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"4848 St. Laurent\",\"address_en\":\"4848 St. Laurent\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1946-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Kalmen Kaplansky - Jewish Labour Committee of Canada\",\"display_title\":\"Kalmen Kaplansky - Jewish Labour Committee of Canada (1946-1957)\",\"name\":\"Kalmen Kaplansky - Jewish Labour Committee of Canada\"},{\"id\":3543,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title_en\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-district-council-of-the-labour-party-of-canada-quebec-section\\\/\",\"coordinates\":[{\"latitude\":45.5009023,\"longitude\":-73.5736691}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"1455 Peel\",\"address_en\":\"1455 Peel\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"display_title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1936-1938)\",\"name\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\"},{\"id\":3544,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title_en\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-district-council-of-the-labour-party-of-canada-quebec-section-2\\\/\",\"coordinates\":[{\"latitude\":45.5146215,\"longitude\":-73.5597142}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"415 St-Catherine E.\",\"address_en\":\"415 St-Catherine E.\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\",\"display_title\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section) (1937)\",\"name\":\"Kalmen Kaplansky - Montreal District Council of the Labour Party of Canada (Quebec Section)\"},{\"id\":3539,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_en\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union\\\/\",\"coordinates\":[{\"latitude\":45.5017626,\"longitude\":-73.5598727}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"408 St-Jacques O.\",\"address_en\":\"408 St-Jacques O.\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"display_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1932-1935)\",\"name\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\"},{\"id\":3540,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_en\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-2\\\/\",\"coordinates\":[{\"latitude\":45.5022497,\"longitude\":-73.5616618}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"455 St-Antoine O.\",\"address_en\":\"455 St-Antoine O.\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1936-12-31\",\"group_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"display_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1936)\",\"name\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\"},{\"id\":3541,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_en\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_fr\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-3\\\/\",\"coordinates\":[{\"latitude\":45.5008086,\"longitude\":-73.5594349}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c17387d61d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c176018996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c1781232d9.webp\"],\"address\":\"484 McGill\",\"address_en\":\"484 McGill\",\"address_fr\":\"484 McGill, Montr\\u00e9al\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1943-01-01\",\"group_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"display_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1943)\",\"name\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\"},{\"id\":3542,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_en\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-montreal-typographical-union-local-176-of-the-international-typographical-union-4\\\/\",\"coordinates\":[{\"latitude\":45.5000545,\"longitude\":-73.5601307}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"686 Notre-Dame O.\",\"address_en\":\"686 Notre-Dame O.\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1942-12-31\",\"group_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\",\"display_title\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union (1937-1942)\",\"name\":\"Kalmen Kaplansky - Montreal Typographical Union, Local 176 of the International Typographical Union\"},{\"id\":3529,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Residence\",\"title\":\"Kalmen Kaplansky - Residence\",\"title_en\":\"Kalmen Kaplansky - Residence\",\"title_fr\":\"Kalmen Kaplansky - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-residence\\\/\",\"coordinates\":[{\"latitude\":45.5189051,\"longitude\":-73.5893399}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c17387d61d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c176018996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c1781232d9.webp\"],\"address\":\"4571 de l'Esplanade\",\"address_en\":\"4571 de l'Esplanade\",\"address_fr\":\"4571 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1936-01-01\",\"group_title\":\"Kalmen Kaplansky - Residence\",\"display_title\":\"Kalmen Kaplansky - Residence (1936)\",\"name\":\"Kalmen Kaplansky - Residence\"},{\"id\":3535,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Residence\",\"title\":\"Kalmen Kaplansky - Residence\",\"title_en\":\"Kalmen Kaplansky - Residence\",\"title_fr\":\"Kalmen Kaplansky - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5173707,\"longitude\":-73.598818}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c17387d61d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c176018996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c1781232d9.webp\"],\"address\":\"133 de l'Epee\",\"address_en\":\"133 de l'Epee\",\"address_fr\":\"133 de l\\u2019\\u00c9p\\u00e9e, Montr\\u00e9al\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1938-01-01\",\"group_title\":\"Kalmen Kaplansky - Residence\",\"display_title\":\"Kalmen Kaplansky - Residence (1937-1938)\",\"name\":\"Kalmen Kaplansky - Residence\"},{\"id\":3536,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Residence\",\"title\":\"Kalmen Kaplansky - Residence\",\"title_en\":\"Kalmen Kaplansky - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5148736,\"longitude\":-73.6110387}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"533 Davaar\",\"address_en\":\"533 Davaar\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"Kalmen Kaplansky - Residence\",\"display_title\":\"Kalmen Kaplansky - Residence (1939)\",\"name\":\"Kalmen Kaplansky - Residence\"},{\"id\":3537,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Residence\",\"title\":\"Kalmen Kaplansky - Residence\",\"title_en\":\"Kalmen Kaplansky - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5222091,\"longitude\":-73.6071188}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"1055 Bernard O.\",\"address_en\":\"1055 Bernard O.\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Kalmen Kaplansky - Residence\",\"display_title\":\"Kalmen Kaplansky - Residence (1942-1943)\",\"name\":\"Kalmen Kaplansky - Residence\"},{\"id\":3538,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Residence\",\"title\":\"Kalmen Kaplansky - Residence\",\"title_en\":\"Kalmen Kaplansky - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.494426,\"longitude\":-73.6097432}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"3295 Ridgewood\",\"address_en\":\"3295 Ridgewood\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"Kalmen Kaplansky - Residence\",\"display_title\":\"Kalmen Kaplansky - Residence (1947-1956)\",\"name\":\"Kalmen Kaplansky - Residence\"},{\"id\":3546,\"type\":\"exhibit\",\"post_title\":\"Kalmen Kaplansky &#8211; Workmen&#8217;s Circle \\\/ Arbeiter Ring\",\"title\":\"Kalmen Kaplansky - Workmen's Circle \\\/ Arbeiter Ring\",\"title_en\":\"Kalmen Kaplansky - Workmen's Circle \\\/ Arbeiter Ring\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kalmen-kaplansky-workmens-circle-arbeiter-ring\\\/\",\"coordinates\":[{\"latitude\":45.5218492,\"longitude\":-73.59042872}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd31bc1dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd355572e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503cd37d5ee44.webp\"],\"address\":\"4848 St. Laurent\",\"address_en\":\"4848 St. Laurent\",\"address_fr\":\"\",\"description\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Described as the <i>zayde<\\\/i> (grandfather) of the Canadian human rights movement, Kalmen Kaplansky (1912-1997) began his human rights and trade union activism in Montreal soon after arriving in Montreal from Poland in 1929. Turned away from McGill University due to the institution\\u2019s quotas on Jewish enrolment, Kaplansky got his start as a member of the International Typographical Union.  After steady work as a trade union executive, Kaplansky enlisted as a sergeant in the Canadian Army (1943-1946).<\\\/p>     <p>Kaplansky\\u2019s most significant contributions occurred after the war, during his tenure as national director of the Jewish Labour Committee (1946-1957). In this position, he led the Jewish workers\\u2019 movement towards a human rights focus that was committed to fighting racial and ethnic discrimination in addition to antisemitism. As a sort of prot\\u00e9g\\u00e9 to labour activist Moishe Lewis, the duo spearheaded the \\u201cTailor\\u2019s Project\\u201d, which employed Jewish refugees in Canada\\u2019s textile industry after World War II. In his later years, Kaplansky was influential in the International Labour Organization, the Canadian Labour Congress, and the 1968 International Year for Human Rights. He was awarded the Order of Canada in 1980.<\\\/p>        <p>Politically, Kaplansky had close ties to the Cooperative Commonwealth Federation (CCF), the NDP\\u2019s predecessor. He was a candidate in two elections: provincially in 1944 and federally in 1950.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Kalmen Kaplansky - Workmen's Circle \\\/ Arbeiter Ring\",\"display_title\":\"Kalmen Kaplansky - Workmen's Circle \\\/ Arbeiter Ring (1940-1943)\",\"name\":\"Kalmen Kaplansky - Workmen's Circle \\\/ Arbeiter Ring\"},{\"id\":3914,\"type\":\"exhibit\",\"post_title\":\"Kosher Meat War &#8211; Consumer&#8217;s League Butcher Shop\",\"title\":\"Kosher Meat War - Consumer's League Butcher Shop\",\"title_en\":\"Kosher Meat War - Consumer's League Butcher Shop\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kosher-meat-war-consumers-league-butcher-shop\\\/\",\"coordinates\":[{\"latitude\":45.5158606,\"longitude\":-73.5755505}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a66999b89ca.webp\"],\"address\":\"51 Roy E. , Montreal\",\"address_en\":\"51 Roy E. , Montreal\",\"address_fr\":\"\",\"description\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1923-12-31\",\"group_title\":\"Kosher Meat War - Consumer's League Butcher Shop\",\"display_title\":\"Kosher Meat War - Consumer's League Butcher Shop (1923)\",\"name\":\"Kosher Meat War - Consumer's League Butcher Shop\"},{\"id\":3913,\"type\":\"exhibit\",\"post_title\":\"Kosher Meat War &#8211; Montreal Jewish Community Council Poultry Slaughtering House\",\"title\":\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House\",\"title_en\":\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House\",\"title_fr\":\"La guerre de la viande cach\\u00e8re - Montreal Jewish Community Council Poultry Slaughtering House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kosher-meat-war-montreal-jewish-community-council-poultry-slaughtering-house\\\/\",\"coordinates\":[{\"latitude\":45.5165636,\"longitude\":-73.5751447}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6691d01d10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01b70d6c31.webp\"],\"address\":\"111 Roy E.\",\"address_en\":\"111 Roy E.\",\"address_fr\":\"111 Roy E., Montreal\",\"description\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1925-12-31\",\"group_title\":\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House\",\"display_title\":\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House (1924-1925)\",\"name\":\"Kosher Meat War - Montreal Jewish Community Council Poultry Slaughtering House\"},{\"id\":3916,\"type\":\"exhibit\",\"post_title\":\"Kosher Meat War &#8211; Rabbi Yudel Rosenberg &#8211; Residence\",\"title\":\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence\",\"title_en\":\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence\",\"title_fr\":\"La guerre de la viande cach\\u00e8re - Rabbi Yudel Rosenberg - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kosher-meat-war-rabbi-yudel-rosenberg-residence\\\/\",\"coordinates\":[{\"latitude\":45.5154184,\"longitude\":-73.58105851}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a66ad96ef70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01b70d6c31.webp\"],\"address\":\"4059 de l'Esplanade\",\"address_en\":\"4059 de l'Esplanade\",\"address_fr\":\"4059 de l'Esplanade, Montreal\",\"description\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1931-12-31\",\"group_title\":\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence\",\"display_title\":\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence (1924-1931)\",\"name\":\"Kosher Meat War - Rabbi Yudel Rosenberg - Residence\"},{\"id\":3915,\"type\":\"exhibit\",\"post_title\":\"Kosher Meat War &#8211; Reverand Getsel Laxer &#8211; Residence\",\"title\":\"Kosher Meat War - Reverand Getsel Laxer - Residence\",\"title_en\":\"Kosher Meat War - Reverand Getsel Laxer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kosher-meat-war-reverand-getsel-laxer-residence\\\/\",\"coordinates\":[{\"latitude\":45.515289,\"longitude\":-73.5811642}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a66a40c9605.webp\"],\"address\":\"4057 de l'Esplanade\",\"address_en\":\"4057 de l'Esplanade\",\"address_fr\":\"\",\"description\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1925-12-31\",\"group_title\":\"Kosher Meat War - Reverand Getsel Laxer - Residence\",\"display_title\":\"Kosher Meat War - Reverand Getsel Laxer - Residence (1923-1925)\",\"name\":\"Kosher Meat War - Reverand Getsel Laxer - Residence\"},{\"id\":3903,\"type\":\"exhibit\",\"post_title\":\"Kosher Meat War &#8211; Va&#8217;ad Ha&#8217;ir (Jewish Community Council)\",\"title\":\"Kosher Meat War - Va'ad Ha'ir (Jewish Community Council)\",\"title_en\":\"Kosher Meat War - Va'ad Ha'ir (Jewish Community Council)\",\"title_fr\":\"La guerre de la viande cach\\u00e8re - Va'ad Ha'ir (Conseil de la communaut\\u00e9 juive)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/kosher-meat-war-vaad-hair-jewish-community-council\\\/\",\"coordinates\":[{\"latitude\":45.511521,\"longitude\":-73.5668721}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a281a7d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a46ee1e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01a5d90d84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01aa2e9b76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a01b70d6c31.webp\"],\"address\":\"2003 St. Laurent Rm. 7-8\",\"address_en\":\"2003 St. Laurent Rm. 7-8\",\"address_fr\":\"2003 St. Laurent Rm. 7-8, Montreal\",\"description\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Taking place during the formative years of Montreal\\u2019s Jewish community, the \\u201cKosher Meat War\\u201d posed a critical challenge to the newly created Va\\u2019ad Ha\\u2019Ir (Jewish Community Council) and amplified tensions within the community. As butchers chafed at the centralization of kosher meat supervision, rivalries became magnified between communal and religious leaders. The events also aggravated intra-communal class divisions already heightened by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">\\u201cJewish School Question\\u201d<\\\/a> and various labour battles, allowing internal debates to spill into the public sphere during a period of rising antisemitism.<\\\/p>    <p>During the early twentieth century, most Montreal Jews followed the laws of <i>kashrut<\\\/i> (biblical dietary restrictions), creating a lucrative market for the rabbinical supervision of kosher slaughter. The struggle to assert communal control over this industry was particularly focused on <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\\\">Rabbi Zvi Hirsch Cohen<\\\/a> (supported by the established \\u201cuptowner\\u201d Jews and the Orthodox intelligentsia) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\\\">Rabbi Yudel Rosenberg<\\\/a> (a Hasidic rabbi for various immigrant \\u201cdowntowner\\u201d synagogues) \\u2013 each claiming to be the Chief Rabbi of Montreal. <\\\/p>    <p>As head of the Va\\u2019ad Ha\\u2019Ir, established in 1922, Cohen sought to consolidate his authority with a directory of approved butchers. Previously independent butchers resisted the Va\\u2019ad\\u2019s control and ability to set prices for kosher meat. The Association of Jewish Butchers of Montreal, often described as a monopolistic cartel or the \\u201cButcher Trust\\u201d by the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> (Montreal\\u2019s daily Yiddish newspaper and ally of the Va\\u2019ad), sought the assistance of Rabbi Rosenberg to certify their establishments. Challenging Cohen\\u2019s control of <i>shechita<\\\/i> (kosher slaughter) in the city, Rosenberg created an independent directory of butchers certified under his supervision, and a rival <i>kashrut<\\\/i> authority, the Va\\u2019ad Ha\\u2019Kashrut (Kosher Council). The price war of 1923 reinforced intra-communal divisions, with the \\u201cButcher Trust\\u201d attempting to undermine the Va\\u2019ad Ha\\u2019Ir\\u2019s control by pricing meat at $0.08, rather than $0.14 a pound.<\\\/p>    <p>An effort to use the political system to expand rabbinical power further complicated the situation. Rosenberg, while still allied with Cohen in 1922, had pressed Montreal\\u2019s mayor M\\u00e9d\\u00e9ric Martin to adopt legislation that would place poultry slaughterhouses directly under rabbinical supervision. The resulting By-Law 828, passed in 1923, ultimately helped Rosenberg\\u2019s rivals by limiting the number of authorized kosher poultry slaughterhouses, which the Va\\u2019ad Ha\\u2019Ir quickly jockeyed to control before parts of the law were found to be unconstitutional.<\\\/p>    <p>The \\u201ckosher meat question\\u201d spiraled into a \\u201ckosher meat war,\\u201d involving mass meetings, media campaigns, boycotts of butchers accused of selling <i>traif<\\\/i> (unkosher) meat, defamation of rabbis, lawsuits before the Quebec Superior Court, and even sabotage, violence and death threats. External religious leaders, including Rav Kook, the Chief Rabbi of Palestine on a visit to Montreal, attempted to arbitrate, but were only able to cool the increasingly nasty rhetoric. In 1925, the impasse became muted, although never fully resolved, when Rosenberg and his adherents were convinced to rejoin the Va\\u2019ad Ha\\u2019Ir, which has since developed into a respected authority for <i>kashrut<\\\/i> around the world.<\\\/p>     <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1926-12-31\",\"group_title\":\"Kosher Meat War - Va'ad Ha'ir (Jewish Community Council)\",\"display_title\":\"Kosher Meat War - Va'ad Ha'ir (Jewish Community Council) (1924-1926)\",\"name\":\"Kosher Meat War - Va'ad Ha'ir (Jewish Community Council)\"},{\"id\":3507,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Henry Joseph &#8211; R\\u00e9sidence\",\"title\":\"La famille Joseph  - Henry Joseph - R\\u00e9sidence\",\"title_en\":\"La famille Joseph  - Henry Joseph - R\\u00e9sidence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-henry-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff065a1399.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff23b71aa2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff2710c2b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff31679de1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff3727e2be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff44bbdd7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff4916be37.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1501ff515b463e.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1825-01-01\",\"end\":\"1932-12-31\",\"group_title\":\"La famille Joseph  - Henry Joseph - R\\u00e9sidence\",\"display_title\":\"La famille Joseph  - Henry Joseph - R\\u00e9sidence (1825-1932)\",\"name\":\"La famille Joseph  - Henry Joseph - R\\u00e9sidence\"},{\"id\":3509,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Jacob Henry Joseph &#8211; Dorchester House\",\"title\":\"La famille Joseph  - Jacob Henry Joseph - Dorchester House\",\"title_en\":\"La famille Joseph  - Jacob Henry Joseph - Dorchester House\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-jacob-henry-joseph-dorchester-house\\\/\",\"coordinates\":[{\"latitude\":45.5001897,\"longitude\":-73.568667}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150228997725c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502289be89546.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502289e452f89.webp\"],\"address\":\"900 Ren\\u00e9-L\\u00e9vesque O., Montreal\",\"address_en\":\"900 Ren\\u00e9-L\\u00e9vesque O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/la-famille-joseph-henry-joseph-residence\\\/\\\"> la famille Joseph<\\\/a> comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/la-famille-joseph-henry-joseph-residence\\\/\\\"> la famille Joseph<\\\/a> comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1859-01-01\",\"end\":\"1881-12-31\",\"group_title\":\"La famille Joseph  - Jacob Henry Joseph - Dorchester House\",\"display_title\":\"La famille Joseph  - Jacob Henry Joseph - Dorchester House (1859-1881)\",\"name\":\"La famille Joseph  - Jacob Henry Joseph - Dorchester House\"},{\"id\":3508,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Jacob Henry Joseph &#8211; R\\u00e9sidence\",\"title\":\"La famille Joseph  - Jacob Henry Joseph - R\\u00e9sidence\",\"title_en\":\"La famille Joseph  - Jacob Henry Joseph - R\\u00e9sidence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-jacob-henry-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15021636404d5d.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/la-famille-joseph-henry-joseph-residence\\\/\\\"> la famille Joseph <\\\/a> comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/la-famille-joseph-henry-joseph-residence\\\/\\\"> la famille Joseph <\\\/a> comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1829-01-01\",\"end\":\"1858-12-31\",\"group_title\":\"La famille Joseph  - Jacob Henry Joseph - R\\u00e9sidence\",\"display_title\":\"La famille Joseph  - Jacob Henry Joseph - R\\u00e9sidence (1829-1858)\",\"name\":\"La famille Joseph  - Jacob Henry Joseph - R\\u00e9sidence\"},{\"id\":3511,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Jesse Joseph &#8211; Dilcoosha\",\"title\":\"La famille Joseph  - Jesse Joseph - Dilcoosha\",\"title_en\":\"La famille Joseph  - Jesse Joseph - Dilcoosha\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-jesse-joseph-dilcoosha\\\/\",\"coordinates\":[{\"latitude\":45.50298,\"longitude\":-73.5754283}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150229509934fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15022952f2f26e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502295570c4d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150229a7faafc6.webp\"],\"address\":\"986 Sherbrooke O., Montreal\",\"address_en\":\"986 Sherbrooke O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1865-01-01\",\"end\":\"1904-12-31\",\"group_title\":\"La famille Joseph  - Jesse Joseph - Dilcoosha\",\"display_title\":\"La famille Joseph  - Jesse Joseph - Dilcoosha (1865-1904)\",\"name\":\"La famille Joseph  - Jesse Joseph - Dilcoosha\"},{\"id\":3512,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Jesse Joseph &#8211; Montreal Street Railway Company\",\"title\":\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company\",\"title_en\":\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-jesse-joseph-montreal-street-railway-company\\\/\",\"coordinates\":[{\"latitude\":45.5053397,\"longitude\":-73.5580413}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150229668e788d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502296b1b1af2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502296d4cc6fd.webp\"],\"address\":\"750 Cote-de-la-Place d'Armes, Montreal\",\"address_en\":\"750 Cote-de-la-Place d'Armes, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1884-01-01\",\"end\":\"1892-12-31\",\"group_title\":\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company\",\"display_title\":\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company (1884-1892)\",\"name\":\"La famille Joseph  - Jesse Joseph - Montreal Street Railway Company\"},{\"id\":3510,\"type\":\"exhibit\",\"post_title\":\"La famille Joseph  &#8211; Jesse Joseph &#8211; R\\u00e9sidence\",\"title\":\"La famille Joseph  - Jesse Joseph - R\\u00e9sidence\",\"title_en\":\"La famille Joseph  - Jesse Joseph - R\\u00e9sidence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-famille-joseph-jesse-joseph-residence\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150228b28dafb8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150228b043f45f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150228b55c81ae.webp\"],\"address\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 Rue de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Au 19e si\\u00e8cle, la famille Joseph comptait quelques individus c\\u00e9l\\u00e8bres, dont Henry Joseph (1773-1832) et ses fils, Jacob Henry (1814-1907) et Jesse (1817-1904). Henry Joseph \\u00e9tait le neveu de Aaron Hart, l\\u2019un des premiers Juifs \\u00e0 s\\u2019\\u00e9tablir au Canada. Commer\\u00e7ants et hommes d\\u2019affaires de renom, les trois Joseph jou\\u00e8rent un r\\u00f4le strat\\u00e9gique dans le d\\u00e9veloppement \\u00e9conomique de Montr\\u00e9al et du Canada. Jacob Henry et Jesse furent d\\u2019ailleurs les seuls magnats financiers juifs de leur \\u00e9poque.<\\\/p>      <p>En 1790, Henry Joseph quitta l\\u2019Angleterre pour s\\u2019installer au Canada, plus pr\\u00e9cis\\u00e9ment \\u00e0 Berthier, o\\u00f9 il participa au commerce de la fourrure. Il s\\u2019occupa aussi du transport maritime de marchandises, au point o\\u00f9 il est reconnu pour avoir fond\\u00e9 de la marine marchande canadienne.  En 1801, son bateau <i>l\\u2019Eweretta<\\\/i> fut le premier \\u00e0 effectuer une liaison commerciale directe entre le Bas-Canada et l\\u2019Angleterre. En collaboration avec quelques autres, il fonda la Banque de Montr\\u00e9al en 1817.<\\\/p>    <p>Pour sa part, Jacob Henry contribua au d\\u00e9veloppement du premier syst\\u00e8me de t\\u00e9l\\u00e9graphe au pays. En 1862, lui et son fr\\u00e8re Jesse furent parmi les fondateurs du premier chemin de fer canadien, le <i>St. Lawrence Railroad<\\\/i>. Jacob Henry aussi fut le pr\\u00e9sident de la <i>Montreal Elevator Company<\\\/i> et devint une figure majeure de la finance et de l\\u2019immobilier au Bas-Canada. Son \\u00e9pouse, Sarah, provenait de la famille Gratz de Philadelphie, une famille juive am\\u00e9ricaine tr\\u00e8s r\\u00e9put\\u00e9e au 19e si\\u00e8cle.<\\\/p>      <p>\\u00c0 l\\u2019instar de son fr\\u00e8re, Jesse Joseph fut tr\\u00e8s actif sur les plans financier, immobilier et commercial. En plus de participer au d\\u00e9veloppement de l\\u2019industrie du chemin de fer et du t\\u00e9l\\u00e9graphe, il fut pr\\u00e9sident de la <i>Montreal Gas Company<\\\/i> et de la <i>Montreal Street Railway Company<\\\/i>. En 1852, il fonda le Theatre Royal, la plus grande institution culturelle de l\\u2019\\u00e9poque \\u00e0 Montr\\u00e9al. Sur le plan politique, il fut consul de Belgique \\u00e0 Montr\\u00e9al et fut proclam\\u00e9 Chevalier de l\\u2019Ordre de L\\u00e9opold par le Roi de Belgique. Jesse Joseph \\u00e9tait reconnu pour les r\\u00e9ceptions priv\\u00e9es qu\\u2019il tenait dans son manoir de la rue Sherbrooke, un \\u00e9difice qui abrita ensuite le Mus\\u00e9e McCord. Apr\\u00e8s sa d\\u00e9molition, on y construisit la Biblioth\\u00e8que McLennan de l\\u2019Universit\\u00e9 McGill.<\\\/p>      <p>Les Joseph furent tr\\u00e8s actifs au sein de la soci\\u00e9t\\u00e9 canadienne. Ils particip\\u00e8rent \\u00e0 plusieurs \\u0153uvres de charit\\u00e9, dont la Soci\\u00e9t\\u00e9 Canadienne pour la pr\\u00e9vention de la cruaut\\u00e9 envers les animaux et la milice montr\\u00e9alaise, au sein de laquelle leurs fils combattirent pendant la R\\u00e9bellion des Patriotes. Leur engagement au sein de la communaut\\u00e9 juive fut constant : ils fr\\u00e9quent\\u00e8rent r\\u00e9guli\\u00e8rement la Congr\\u00e9gation espagnole et portugaise.<\\\/p>     <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1829-01-01\",\"end\":\"1865-12-31\",\"group_title\":\"La famille Joseph  - Jesse Joseph - R\\u00e9sidence\",\"display_title\":\"La famille Joseph  - Jesse Joseph - R\\u00e9sidence (1829-1865)\",\"name\":\"La famille Joseph  - Jesse Joseph - R\\u00e9sidence\"},{\"id\":3378,\"type\":\"exhibit\",\"post_title\":\"La L\\u00e9gion juive et Ben-Gurion\",\"title\":\"La L\\u00e9gion juive et Ben-Gurion\",\"title_en\":\"La L\\u00e9gion juive et Ben-Gurion\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/la-legion-juive-et-ben-gurion\\\/\",\"coordinates\":[{\"latitude\":45.513683,\"longitude\":-73.572303}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee283099d7e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee28545e694b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee2858b1034e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee285e4f246d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee286152f3e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee28679ee52c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ee28783afad6.webp\"],\"address\":\"3590 St-Laurent, Montr\\u00e9al\",\"address_en\":\"3590 St-Laurent, Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>Cr\\u00e9\\u00e9e en 1914 afin d\\u2019aider les Britanniques \\u00e0 vaincre l\\u2019Empire ottoman et surtout, dans le but d\\u2019obtenir l\\u2019appui du Royaume-Uni dans le projet de fonder un \\u00c9tat juif au Moyen-Orient, la L\\u00e9gion juive \\u00e9tait constitu\\u00e9e de trois bataillons de l\\u2019arm\\u00e9e britannique. L\\u2019un d\\u2019eux, compos\\u00e9 exclusivement de Juifs canadiens et am\\u00e9ricains qui d\\u00e9siraient s\\u2019engager dans les combats de la Premi\\u00e8re Guerre mondiale, recrutait la majorit\\u00e9 de ses membres \\u00e0 Montr\\u00e9al. Ces d\\u00e9tachements, nomm\\u00e9s les <i>Zion Mule Corps<\\\/i> jusqu\\u2019en 1917, ne combattirent pas directement : ils accomplirent plut\\u00f4t des t\\u00e2ches subalternes. En 1918, la L\\u00e9gion juive participa pour la premi\\u00e8re fois \\u00e0 la bataille de Megiddo en Palestine. <\\\/p>    <p>En novembre 1917, les espoirs des combattants sionistes de la L\\u00e9gion atteignirent un paroxysme lorsque les Britanniques proclam\\u00e8rent la D\\u00e9claration Balfour, qui appuyait la fondation d\\u2019un foyer national juif en Palestine dans l\\u2019\\u00e9ventualit\\u00e9 o\\u00f9 les Turcs ottomans seraient vaincus.  La m\\u00eame ann\\u00e9e \\u00e0 Montr\\u00e9al, le journal yiddish <i>Der Keneder Adler<\\\/i> (\\u00ab L\\u2019aigle canadien \\u00bb) encouragea fortement les jeunes Juifs canadiens \\u00e0 s\\u2019enr\\u00f4ler dans la L\\u00e9gion juive. Bernard \\u00ab Dov \\u00bb Joseph, le futur ministre de la Knesset isra\\u00e9lienne, Joseph et Moses Brainin, Gershon Agronsky et Louis Fisher, organis\\u00e8rent le recrutement pour la L\\u00e9gion. L\\u2019ann\\u00e9e suivante, le futur premier ministre de l\\u2019\\u00c9tat d\\u2019Isra\\u00ebl David Ben-Gurion quitta la ville de New York, o\\u00f9 il vivait depuis 1915, afin de s\\u2019\\u00e9tablir \\u00e0 Montr\\u00e9al, o\\u00f9 il s\\u2019enr\\u00f4la au sein de cette l\\u00e9gion. Il fit son entra\\u00eenement \\u00e0 Windsor en Nouvelle-\\u00c9cosse et il joignit le 38e bataillon ; toutefois, lors de son arriv\\u00e9e au Moyen-Orient, les combats \\u00e9taient d\\u00e9j\\u00e0 termin\\u00e9s. Originaire de la Russie, Ben Gurion militait pour la cr\\u00e9ation d\\u2019un \\u00c9tat juif en Palestine, r\\u00e9gion o\\u00f9 il s\\u2019installa \\u00e0 la suite de la victoire britannique. Comme lui, le futur Pr\\u00e9sident isra\\u00e9lien Yitzhak Ben Zvi fut recrut\\u00e9 \\u00e0 Montr\\u00e9al et il se battit dans les rangs de la L\\u00e9gion juive canadienne.<\\\/p>     <p>Plus de 350 \\u00e0 400 canadiens ayant servi dans la L\\u00e9gion juive ont particip\\u00e9 aux combats qui se sont d\\u00e9roul\\u00e9s en Palestine durant la Premi\\u00e8re Guerre mondiale. Parmi ceux-ci, l\\u2019on d\\u00e9nombre 50 montr\\u00e9alais. La cr\\u00e9ation de la L\\u00e9gion devait favoriser l\\u2019\\u00e9mergence d\\u2019un sentiment de fiert\\u00e9 envers les h\\u00e9ros de guerre chez les Juifs canadiens. Elle repr\\u00e9sente sans nul doute le d\\u00e9sir croissant des Juifs canadiens de s\\u2019impliquer dans le projet de fondation d\\u2019un \\u00c9tat juif en Palestine. <\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>Cr\\u00e9\\u00e9e en 1914 afin d\\u2019aider les Britanniques \\u00e0 vaincre l\\u2019Empire ottoman et surtout, dans le but d\\u2019obtenir l\\u2019appui du Royaume-Uni dans le projet de fonder un \\u00c9tat juif au Moyen-Orient, la L\\u00e9gion juive \\u00e9tait constitu\\u00e9e de trois bataillons de l\\u2019arm\\u00e9e britannique. L\\u2019un d\\u2019eux, compos\\u00e9 exclusivement de Juifs canadiens et am\\u00e9ricains qui d\\u00e9siraient s\\u2019engager dans les combats de la Premi\\u00e8re Guerre mondiale, recrutait la majorit\\u00e9 de ses membres \\u00e0 Montr\\u00e9al. Ces d\\u00e9tachements, nomm\\u00e9s les <i>Zion Mule Corps<\\\/i> jusqu\\u2019en 1917, ne combattirent pas directement : ils accomplirent plut\\u00f4t des t\\u00e2ches subalternes. En 1918, la L\\u00e9gion juive participa pour la premi\\u00e8re fois \\u00e0 la bataille de Megiddo en Palestine. <\\\/p>    <p>En novembre 1917, les espoirs des combattants sionistes de la L\\u00e9gion atteignirent un paroxysme lorsque les Britanniques proclam\\u00e8rent la D\\u00e9claration Balfour, qui appuyait la fondation d\\u2019un foyer national juif en Palestine dans l\\u2019\\u00e9ventualit\\u00e9 o\\u00f9 les Turcs ottomans seraient vaincus.  La m\\u00eame ann\\u00e9e \\u00e0 Montr\\u00e9al, le journal yiddish <i>Der Keneder Adler<\\\/i> (\\u00ab L\\u2019aigle canadien \\u00bb) encouragea fortement les jeunes Juifs canadiens \\u00e0 s\\u2019enr\\u00f4ler dans la L\\u00e9gion juive. Bernard \\u00ab Dov \\u00bb Joseph, le futur ministre de la Knesset isra\\u00e9lienne, Joseph et Moses Brainin, Gershon Agronsky et Louis Fisher, organis\\u00e8rent le recrutement pour la L\\u00e9gion. L\\u2019ann\\u00e9e suivante, le futur premier ministre de l\\u2019\\u00c9tat d\\u2019Isra\\u00ebl David Ben-Gurion quitta la ville de New York, o\\u00f9 il vivait depuis 1915, afin de s\\u2019\\u00e9tablir \\u00e0 Montr\\u00e9al, o\\u00f9 il s\\u2019enr\\u00f4la au sein de cette l\\u00e9gion. Il fit son entra\\u00eenement \\u00e0 Windsor en Nouvelle-\\u00c9cosse et il joignit le 38e bataillon ; toutefois, lors de son arriv\\u00e9e au Moyen-Orient, les combats \\u00e9taient d\\u00e9j\\u00e0 termin\\u00e9s. Originaire de la Russie, Ben Gurion militait pour la cr\\u00e9ation d\\u2019un \\u00c9tat juif en Palestine, r\\u00e9gion o\\u00f9 il s\\u2019installa \\u00e0 la suite de la victoire britannique. Comme lui, le futur Pr\\u00e9sident isra\\u00e9lien Yitzhak Ben Zvi fut recrut\\u00e9 \\u00e0 Montr\\u00e9al et il se battit dans les rangs de la L\\u00e9gion juive canadienne.<\\\/p>     <p>Plus de 350 \\u00e0 400 canadiens ayant servi dans la L\\u00e9gion juive ont particip\\u00e9 aux combats qui se sont d\\u00e9roul\\u00e9s en Palestine durant la Premi\\u00e8re Guerre mondiale. Parmi ceux-ci, l\\u2019on d\\u00e9nombre 50 montr\\u00e9alais. La cr\\u00e9ation de la L\\u00e9gion devait favoriser l\\u2019\\u00e9mergence d\\u2019un sentiment de fiert\\u00e9 envers les h\\u00e9ros de guerre chez les Juifs canadiens. Elle repr\\u00e9sente sans nul doute le d\\u00e9sir croissant des Juifs canadiens de s\\u2019impliquer dans le projet de fondation d\\u2019un \\u00c9tat juif en Palestine. <\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-07-28\",\"end\":\"1918-11-11\",\"group_title\":\"La L\\u00e9gion juive et Ben-Gurion\",\"display_title\":\"La L\\u00e9gion juive et Ben-Gurion (1914-1918)\",\"name\":\"La L\\u00e9gion juive et Ben-Gurion\"},{\"id\":3882,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Anshei Ozeroff\",\"title\":\"Landsmanshaften - Anshei Ozeroff\",\"title_en\":\"Landsmanshaften - Anshei Ozeroff\",\"title_fr\":\"Les <i>landsmanshaften<\\\/i> - Anshei Ozeroff\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-anshei-ozeroff\\\/\",\"coordinates\":[{\"latitude\":45.5161885,\"longitude\":-73.5759772}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03a43c697.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03d448bfd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03f3d5997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c040d81205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c041e0101c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c045397612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c046ac06e2.webp\"],\"address\":\"3833 St-Dominique\",\"address_en\":\"3833 St-Dominique\",\"address_fr\":\"3833 St-Dominique, Montreal\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Landsmanshaften - Anshei Ozeroff\",\"display_title\":\"Landsmanshaften - Anshei Ozeroff (1930-1943)\",\"name\":\"Landsmanshaften - Anshei Ozeroff\"},{\"id\":3883,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Anshei Ozeroff\",\"title\":\"Landsmanshaften - Anshei Ozeroff\",\"title_en\":\"Landsmanshaften - Anshei Ozeroff\",\"title_fr\":\"Les <i>landsmanshaften<\\\/i> - Anshei Ozeroff\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-anshei-ozeroff-2\\\/\",\"coordinates\":[{\"latitude\":45.5229655,\"longitude\":-73.59657241}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03a43c697.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03d448bfd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03f3d5997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c040d81205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c041e0101c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c045397612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c046ac06e2.webp\"],\"address\":\"5244 St-Urbain\",\"address_en\":\"5244 St-Urbain\",\"address_fr\":\"5244 St-Urbain, Montreal\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1962-12-31\",\"group_title\":\"Landsmanshaften - Anshei Ozeroff\",\"display_title\":\"Landsmanshaften - Anshei Ozeroff (1943-1962)\",\"name\":\"Landsmanshaften - Anshei Ozeroff\"},{\"id\":3881,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Anshei Ukraina\",\"title\":\"Landsmanshaften - Anshei Ukraina\",\"title_en\":\"Landsmanshaften - Anshei Ukraina\",\"title_fr\":\"Les <i>landsmanshaften<\\\/i> - Anshei Ukraina\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-anshei-ukraina\\\/\",\"coordinates\":[{\"latitude\":45.5220425,\"longitude\":-73.59451821}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03a43c697.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03d448bfd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03f3d5997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c040d81205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c041e0101c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c045397612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c046ac06e2.webp\"],\"address\":\"5116 St-Urbain\",\"address_en\":\"5116 St-Urbain\",\"address_fr\":\"5116 St-Urbain, Montreal\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1965-12-31\",\"group_title\":\"Landsmanshaften - Anshei Ukraina\",\"display_title\":\"Landsmanshaften - Anshei Ukraina (1938-1965)\",\"name\":\"Landsmanshaften - Anshei Ukraina\"},{\"id\":3864,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Back River Memorial Gardens Cemetery\",\"title\":\"Landsmanshaften - Back River Memorial Gardens Cemetery\",\"title_en\":\"Landsmanshaften - Back River Memorial Gardens Cemetery\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-back-river-memorial-gardens-cemetery\\\/\",\"coordinates\":[{\"latitude\":45.550086,\"longitude\":-73.654171}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\"],\"address\":\"9660 Berri\",\"address_en\":\"9660 Berri\",\"address_fr\":\"\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1890-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Landsmanshaften - Back River Memorial Gardens Cemetery\",\"display_title\":\"Landsmanshaften - Back River Memorial Gardens Cemetery (1890)\",\"name\":\"Landsmanshaften - Back River Memorial Gardens Cemetery\"},{\"id\":3877,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Baron de Hirsch Cemetery\",\"title\":\"Landsmanshaften - Baron de Hirsch Cemetery\",\"title_en\":\"Landsmanshaften - Baron de Hirsch Cemetery\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-baron-de-hirsch-cemetery\\\/\",\"coordinates\":[{\"latitude\":45.500123,\"longitude\":-73.655009}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\"],\"address\":\"5015 de la Savanne\",\"address_en\":\"5015 de la Savanne\",\"address_fr\":\"\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1904-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Landsmanshaften - Baron de Hirsch Cemetery\",\"display_title\":\"Landsmanshaften - Baron de Hirsch Cemetery (1904)\",\"name\":\"Landsmanshaften - Baron de Hirsch Cemetery\"},{\"id\":3879,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Bassarabian Sick Benefit Association\",\"title\":\"Landsmanshaften - Bassarabian Sick Benefit Association\",\"title_en\":\"Landsmanshaften - Bassarabian Sick Benefit Association\",\"title_fr\":\"Les <i>landsmanshaften<\\\/i> - Bassarabian Sick Benefit Association\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-bassarabian-sick-benefit-association\\\/\",\"coordinates\":[{\"latitude\":45.5096624,\"longitude\":-73.5617378}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03a43c697.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03d448bfd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03f3d5997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c040d81205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c041e0101c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c045397612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c046ac06e2.webp\"],\"address\":\"1195 St. Dominique\",\"address_en\":\"1195 St. Dominique\",\"address_fr\":\"1195 St. Dominique, Montreal\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Landsmanshaften - Bassarabian Sick Benefit Association\",\"display_title\":\"Landsmanshaften - Bassarabian Sick Benefit Association (1915-1918)\",\"name\":\"Landsmanshaften - Bassarabian Sick Benefit Association\"},{\"id\":3878,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Bassarabier Sick and Loan Association\",\"title\":\"Landsmanshaften - Bassarabier Sick and Loan Association\",\"title_en\":\"Landsmanshaften - Bassarabier Sick and Loan Association\",\"title_fr\":\"Les <i>landsmanshaften<\\\/i> - Bassarabier Sick and Loan Association\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-bassarabier-sick-and-loan-association\\\/\",\"coordinates\":[{\"latitude\":45.5140258,\"longitude\":-73.5728052}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03a43c697.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03d448bfd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c03f3d5997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c040d81205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c041e0101c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c045397612.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c046ac06e2.webp\"],\"address\":\"3606 St. Laurent, Montreal\",\"address_en\":\"3606 St. Laurent, Montreal\",\"address_fr\":\"3606 St. Laurent, Montreal\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Landsmanshaften - Bassarabier Sick and Loan Association\",\"display_title\":\"Landsmanshaften - Bassarabier Sick and Loan Association (1914)\",\"name\":\"Landsmanshaften - Bassarabier Sick and Loan Association\"},{\"id\":3880,\"type\":\"exhibit\",\"post_title\":\"Landsmanshaften &#8211; Pinsker Kinyan Torah\",\"title\":\"Landsmanshaften - Pinsker Kinyan Torah\",\"title_en\":\"Landsmanshaften - Pinsker Kinyan Torah\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/landsmanshaften-pinsker-kinyan-torah\\\/\",\"coordinates\":[{\"latitude\":45.519981,\"longitude\":-73.581401}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf74715151.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf95f3a84f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf78da3a19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf79e506d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7b003ec9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7cf79f5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559bf7e154bad.webp\"],\"address\":\"4259 de Bullion\",\"address_en\":\"4259 de Bullion\",\"address_fr\":\"\",\"description\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p><i>Landsmanshaften<\\\/i> (mutual aid societies) were immigrant associations formed by Jews arriving from the same Eastern European <i>shtetl<\\\/i> (town). Providing new immigrants with a sense of community and stability, <i>landsmanshaften<\\\/i> helped retain ties with hometowns while also facilitating integration. Forming a critical component of North American immigrant Jewish communities from the 1880s to the 1950s, <i>landsmanshaften<\\\/i> provided a <i>heymeshe<\\\/i> (homelike) atmosphere through social services. These groups were so important that approximately one in every five Jews living in the United States in the late 1930s was a member of a <i>landsmanshaft<\\\/i>. Though no such statistics exist for Montreal, dozens of aid societies with thousands of members were established in the years of migration from Eastern Europe.<\\\/p>    <p>While most of these \\u201cimmigrant hometown associations\\u201d named after their community of origin were secular, names preceded by \\u2018<i>Anshe<\\\/i>\\u2019 (People of) or \\u2018<i>Khevre<\\\/i>\\u2019 (Friends of) indicated affiliation with a synagogue. (Some examples of these synagogues in Montreal include <i>Anshei Galicia<\\\/i>, <i>Anshei Moroshe<\\\/i>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ozeroff-3\\\/\\\"><i>Anshei Ozeroff<\\\/i><\\\/a>, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/anshei-ukraina-2\\\/\\\"><i>Beth Hakneseth Anshei Ukraina<\\\/i><\\\/a>, <i>Knesset Israel Anshei Poland<\\\/i>, and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/chevra-thilim-linath-hatzedek-pinsker-kinyan-torah\\\/\\\"><i>Pinsker Kinyan Torah<\\\/i><\\\/a>.) Associations were led by men, though women\\u2019s auxiliaries existed. With the exception of a number of <i>landsmanshaften<\\\/i> that aligned with the <i>Arbeiter Ring<\\\/i> (the socialist Workmen\\u2019s Circle) or <i>Poale Zion<\\\/i> (Labour Zionists), the majority were non-ideological, addressing immigrants\\u2019 social and cultural needs. <\\\/p>    <p>The lingua franca was Yiddish, and social gatherings and plays enhanced this cultural link to the hometown. Yiddish \\u201csouvenir journals\\u201d complemented prominent Yiddish newspapers like the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a> in Montreal, and featured poems, anecdotes and reminiscences of the \\u201cold country\\u201d alongside local news. In addition to assisting immigrants find work, the journals contributed to reuniting families displaced by war. In New York, where the Jewish community was more organized than in Montreal in the 1910s, ads were sold to help send remittances to rebuild communities destroyed by the First World War, to support local organizations, or to contribute to projects in Palestine. <\\\/p>    <p><i>Landsmanshaften<\\\/i> were most active prior to the 1950s, as the Holocaust severed connections with hometowns. In addition to assisting with integration into Canadian society, interest-free loans for burials and <i>shifskartn<\\\/i> (ship\\u2019s passages) helped reunite many war-affected families. One of the associations\\u2019 most important functions was to provide affordable burial plots to members. This legacy is evident at many of Montreal\\u2019s Jewish cemeteries, where sections are reserved for various <i>landsmanshaften<\\\/i>.<\\\/p>    <p>Many of Montreal\\u2019s associations served political as well as social roles, pressuring both the Canadian and home governments to take action for their Jewish <i>landsmen<\\\/i> (fellow Jews from the same town). The Federation of Polish Jews of Canada insisted that the Polish government address the abysmal conditions to which Jews were subjected during the Second World War; the United Bukoviner Society sent \\u2018CARE\\u2019-like packages to relatives in Soviet Ukraine during the 1960s; and the North End Vilkomer Sick Benefit Society raised funds to support the Lithuanian independence effort in 1919-1920.<\\\/p>    <p>Today, the surviving minutes from <i>landsmanshaften<\\\/i> meetings, handwritten in Yiddish, are instrumental for tracing genealogies and for discovering the circumstances of relatives\\u2019 arrivals.<\\\/i>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Landsmanshaften - Pinsker Kinyan Torah\",\"display_title\":\"Landsmanshaften - Pinsker Kinyan Torah (1919-1959)\",\"name\":\"Landsmanshaften - Pinsker Kinyan Torah\"},{\"id\":3409,\"type\":\"exhibit\",\"post_title\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\",\"title\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\",\"title_en\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/le-batiment-kellert-et-les-trois-hommes-de-lancaster-noah-friedman-harris-kellert-et-solomon-levinson\\\/\",\"coordinates\":[{\"latitude\":45.5079449,\"longitude\":-73.5656059}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f271c761acc0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f2992be0fc1f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f2994188e4ee.webp\"],\"address\":\"175 Ste-Catherine Ouest, Montreal\",\"address_en\":\"175 Ste-Catherine Ouest, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation coming soon.)<\\\/p>    <p>D\\u00e8s les ann\\u00e9es 1880, ces trois hommes d\\u2019affaires juifs install\\u00e9s \\u00e0 Montr\\u00e9al furent les propri\\u00e9taires de quelques-unes des plus importantes compagnies de confection de v\\u00eatements au pays. Apr\\u00e8s avoir \\u00e9migr\\u00e9 de l\\u2019Europe de l\\u2019Est vers l\\u2019Am\\u00e9rique du Nord durant les ann\\u00e9es 1850, ils se sont d\\u2019abord \\u00e9tablis \\u00e0 Lancaster, en Ontario, o\\u00f9 ils ont travaill\\u00e9 \\u00e0 titre de <i>peddlers<\\\/i> et propri\\u00e9taires de magasins g\\u00e9n\\u00e9raux.<\\\/p>    <p>Pendant les ann\\u00e9es 1860, Noah Friedman vendit ses biens et il se dirigea vers Montr\\u00e9al, o\\u00f9 il se lan\\u00e7a dans le commerce de confection du pr\\u00eat-\\u00e0-porter pour hommes. Peu de temps apr\\u00e8s, il fut suivi par son beau-fr\\u00e8re Harris Kellert, avec lequel il fonda la <i>Kellert &amp; Friedman Company<\\\/i>. En 1874, Solomon Levinson quitta Lancaster \\u00e0 son tour et il lan\\u00e7a sa propre entreprise de confection vestimentaire. Leurs compagnies se taill\\u00e8rent une place de choix parmi les grandes compagnies oeuvrant dans le domaine du v\\u00eatement au Canada.<\\\/p>    <p>Les trois hommes avaient commenc\\u00e9 leur vie de fa\\u00e7on tr\\u00e8s modeste et leur ascension dans l\\u2019industrie du v\\u00eatement se r\\u00e9v\\u00e9la fulgurante : il faut rappeler que jusqu\\u2019\\u00e0 cette p\\u00e9riode, ce domaine \\u00e9tait plut\\u00f4t r\\u00e9serv\\u00e9 aux non-juifs. Cette ascension, qui les propulsa du statut de petits commer\\u00e7ants \\u00e0 celui de barons dans l\\u2019industrie du v\\u00eatement, les rendit tr\\u00e8s puissants, au point o\\u00f9 des centaines d\\u2019ouvriers travaillaient dans leurs manufactures du quartier industriel situ\\u00e9 pr\\u00e8s du boulevard St-Laurent. Ces hommes furent de v\\u00e9ritables pionniers dans la confection du v\\u00eatement (ou <i>shmata business<\\\/i>), un domaine dans lequel les Juifs montr\\u00e9alais furent tr\\u00e8s actifs, ce qui est encore le cas aujourd\\u2019hui. Jusqu\\u2019aux ann\\u00e9es 1960, le <i>shmata business<\\\/i> contribua \\u00e0 la mobilit\\u00e9 sociale d\\u2019une portion importante de la communaut\\u00e9 juive.<\\\/p>      <p>Friedman, Kellert et Levinson, qui appartenaient \\u00e0 la cat\\u00e9gorie distincte des Juifs de l\\u2019<i>Uptown<\\\/i>,  exploitaient toutefois les ouvriers du bas de la ville (les <i>Downtowners<\\\/i>), des immigrants majoritairement juifs et tr\\u00e8s pauvres. \\u00c0 l\\u2019\\u00e9poque, les conditions de travail dans l\\u2019industrie du v\\u00eatement \\u00e9taient d\\u00e9plorables et la pr\\u00e9sence d\\u2019un flot incessant d\\u2019immigrants pauvres et de travailleurs ruraux francophones contribuait \\u00e0 maintenir les ouvriers dans des conditions socio-\\u00e9conomiques p\\u00e9nibles. Les industriels de la confection du v\\u00eatement qui avaient fond\\u00e9 la <i>Clothing Manufacturers\\u2019 Association of Montreal<\\\/i> en 1908 s\\u2019opposaient vivement aux syndicats, qui exigeaient une am\\u00e9lioration des conditions de travail des ouvriers. Malgr\\u00e9 tout, certaines gr\\u00e8ves eurent pour effet de r\\u00e9duire le nombre d\\u2019heures de travail hebdomadaire et d\\u2019augmenter l\\u00e9g\\u00e8rement les salaires, telle la gr\\u00e8ve de 1912.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_en\":\"<p>(Translation coming soon.)<\\\/p>    <p>D\\u00e8s les ann\\u00e9es 1880, ces trois hommes d\\u2019affaires juifs install\\u00e9s \\u00e0 Montr\\u00e9al furent les propri\\u00e9taires de quelques-unes des plus importantes compagnies de confection de v\\u00eatements au pays. Apr\\u00e8s avoir \\u00e9migr\\u00e9 de l\\u2019Europe de l\\u2019Est vers l\\u2019Am\\u00e9rique du Nord durant les ann\\u00e9es 1850, ils se sont d\\u2019abord \\u00e9tablis \\u00e0 Lancaster, en Ontario, o\\u00f9 ils ont travaill\\u00e9 \\u00e0 titre de <i>peddlers<\\\/i> et propri\\u00e9taires de magasins g\\u00e9n\\u00e9raux.<\\\/p>    <p>Pendant les ann\\u00e9es 1860, Noah Friedman vendit ses biens et il se dirigea vers Montr\\u00e9al, o\\u00f9 il se lan\\u00e7a dans le commerce de confection du pr\\u00eat-\\u00e0-porter pour hommes. Peu de temps apr\\u00e8s, il fut suivi par son beau-fr\\u00e8re Harris Kellert, avec lequel il fonda la <i>Kellert &amp; Friedman Company<\\\/i>. En 1874, Solomon Levinson quitta Lancaster \\u00e0 son tour et il lan\\u00e7a sa propre entreprise de confection vestimentaire. Leurs compagnies se taill\\u00e8rent une place de choix parmi les grandes compagnies oeuvrant dans le domaine du v\\u00eatement au Canada.<\\\/p>    <p>Les trois hommes avaient commenc\\u00e9 leur vie de fa\\u00e7on tr\\u00e8s modeste et leur ascension dans l\\u2019industrie du v\\u00eatement se r\\u00e9v\\u00e9la fulgurante : il faut rappeler que jusqu\\u2019\\u00e0 cette p\\u00e9riode, ce domaine \\u00e9tait plut\\u00f4t r\\u00e9serv\\u00e9 aux non-juifs. Cette ascension, qui les propulsa du statut de petits commer\\u00e7ants \\u00e0 celui de barons dans l\\u2019industrie du v\\u00eatement, les rendit tr\\u00e8s puissants, au point o\\u00f9 des centaines d\\u2019ouvriers travaillaient dans leurs manufactures du quartier industriel situ\\u00e9 pr\\u00e8s du boulevard St-Laurent. Ces hommes furent de v\\u00e9ritables pionniers dans la confection du v\\u00eatement (ou <i>shmata business<\\\/i>), un domaine dans lequel les Juifs montr\\u00e9alais furent tr\\u00e8s actifs, ce qui est encore le cas aujourd\\u2019hui. Jusqu\\u2019aux ann\\u00e9es 1960, le <i>shmata business<\\\/i> contribua \\u00e0 la mobilit\\u00e9 sociale d\\u2019une portion importante de la communaut\\u00e9 juive.<\\\/p>      <p>Friedman, Kellert et Levinson, qui appartenaient \\u00e0 la cat\\u00e9gorie distincte des Juifs de l\\u2019<i>Uptown<\\\/i>,  exploitaient toutefois les ouvriers du bas de la ville (les <i>Downtowners<\\\/i>), des immigrants majoritairement juifs et tr\\u00e8s pauvres. \\u00c0 l\\u2019\\u00e9poque, les conditions de travail dans l\\u2019industrie du v\\u00eatement \\u00e9taient d\\u00e9plorables et la pr\\u00e9sence d\\u2019un flot incessant d\\u2019immigrants pauvres et de travailleurs ruraux francophones contribuait \\u00e0 maintenir les ouvriers dans des conditions socio-\\u00e9conomiques p\\u00e9nibles. Les industriels de la confection du v\\u00eatement qui avaient fond\\u00e9 la <i>Clothing Manufacturers\\u2019 Association of Montreal<\\\/i> en 1908 s\\u2019opposaient vivement aux syndicats, qui exigeaient une am\\u00e9lioration des conditions de travail des ouvriers. Malgr\\u00e9 tout, certaines gr\\u00e8ves eurent pour effet de r\\u00e9duire le nombre d\\u2019heures de travail hebdomadaire et d\\u2019augmenter l\\u00e9g\\u00e8rement les salaires, telle la gr\\u00e8ve de 1912.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>    \",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1933-01-01\",\"group_title\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\",\"display_title\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson (1911-1933)\",\"name\":\"Le b\\u00e2timent Kellert et les trois hommes de Lancaster: Noah Friedman, Harris Kellert et Solomon Levinson\"},{\"id\":3852,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; ILGWU\",\"title\":\"Lea Roback - ILGWU\",\"title_en\":\"Lea Roback - ILGWU\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-ilgwu\\\/\",\"coordinates\":[{\"latitude\":45.5056368,\"longitude\":-73.56767472}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\"],\"address\":\"395 Ste-Catherine O.\",\"address_en\":\"395 Ste-Catherine O.\",\"address_fr\":\"\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"Lea Roback - ILGWU\",\"display_title\":\"Lea Roback - ILGWU (1937)\",\"name\":\"Lea Roback - ILGWU\"},{\"id\":3853,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Modern Bookshop\",\"title\":\"Lea Roback - Modern Bookshop\",\"title_en\":\"Lea Roback - Modern Bookshop\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-modern-bookshop\\\/\",\"coordinates\":[{\"latitude\":45.5098982,\"longitude\":-73.574577}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\"],\"address\":\"3536 Av. du Parc\",\"address_en\":\"3536 Av. du Parc\",\"address_fr\":\"\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Lea Roback - Modern Bookshop\",\"display_title\":\"Lea Roback - Modern Bookshop (1935-1938)\",\"name\":\"Lea Roback - Modern Bookshop\"},{\"id\":3851,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; RCA Victor\",\"title\":\"Lea Roback - RCA Victor\",\"title_en\":\"Lea Roback - RCA Victor\",\"title_fr\":\"L\\u00e9a Roback - RCA Victor\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-rca-victor\\\/\",\"coordinates\":[{\"latitude\":45.4773018,\"longitude\":-73.5918552}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"976 Lacasse\",\"address_en\":\"976 Lacasse\",\"address_fr\":\"976 Lacasse, Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Lea Roback - RCA Victor\",\"display_title\":\"Lea Roback - RCA Victor (1941)\",\"name\":\"Lea Roback - RCA Victor\"},{\"id\":3825,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence\\\/\",\"coordinates\":[{\"latitude\":45.521766,\"longitude\":-73.576082}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559590ff62709.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595919c487fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\"],\"address\":\"4103 Rivard\",\"address_en\":\"4103 Rivard\",\"address_fr\":\"\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1924-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1918-1924)\",\"name\":\"Lea Roback - Residence\"},{\"id\":3846,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"L\\u00e9a Roback - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5191265,\"longitude\":-73.5960475}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"378 Laurier O.\",\"address_en\":\"378 Laurier O.\",\"address_fr\":\"378 Laurier O., Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1936-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1933-1936)\",\"name\":\"Lea Roback - Residence\"},{\"id\":3847,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"L\\u00e9a Roback - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5221118,\"longitude\":-73.6085125}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"662 Querbes\",\"address_en\":\"662 Querbes\",\"address_fr\":\"662 Querbes, Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1937-1951)\",\"name\":\"Lea Roback - Residence\"},{\"id\":3848,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"L\\u00e9a Roback - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5074882,\"longitude\":-73.6252401}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"2890 Van Horne, Apt 3\",\"address_en\":\"2890 Van Horne, Apt 3\",\"address_fr\":\"2890 Van Horne, Apt 3, Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"1978-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1952-1978)\",\"name\":\"Lea Roback - Residence\"},{\"id\":3849,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"L\\u00e9a Roback - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5012516,\"longitude\":-73.6306792}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"3555 Linton, Apt. 12\",\"address_en\":\"3555 Linton, Apt. 12\",\"address_fr\":\"3555 Linton, Apt. 12, Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1979-01-01\",\"end\":\"1996-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1979-1996)\",\"name\":\"Lea Roback - Residence\"},{\"id\":3850,\"type\":\"exhibit\",\"post_title\":\"Lea Roback &#8211; Residence\",\"title\":\"Lea Roback - Residence\",\"title_en\":\"Lea Roback - Residence\",\"title_fr\":\"L\\u00e9a Roback - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lea-roback-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.492871,\"longitude\":-73.633826}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959157bcb5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155959043074a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595905e860ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595902135edc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595907c65029.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595912614025.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15595979b1df3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559591d19fbf9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559597cfe3440.webp\"],\"address\":\"5725 Victoria\",\"address_en\":\"5725 Victoria\",\"address_fr\":\"5725 Victoria, Montreal\",\"description\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_en\":\"<p>Social activist and labour organizer L\\u00e9a Roback was born in Montreal in 1903 to an observant Jewish family. One of nine children, she was raised in Beauport, a Qu\\u00e9bec suburb, and returned to Montreal at age 15, working as a dyer and then as a cashier. After studying literature at the Universit\\u00e9 de Grenoble, she spent time in New York, Berlin (where she first became involved in leftist politics) and the USSR, before settling in Montreal in 1935. The year of her return was auspicious: she managed the Modern Bookshop (Montreal\\u2019s first Marxist bookstore), worked for communist candidate <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/fred-rose-labor-progressive-party\\\/\\\">Fred Rose<\\\/a> during his first federal election campaign, and aided Th\\u00e9r\\u00e8se Casgrain\\u2019s suffragette movement for Quebec women\\u2019s right to vote.<\\\/p>    <p>The following year, Roback\\u2019s union organizing began in earnest. The Montreal garment industry was second in size only to that of New York City, and had some of the worst working conditions on the continent. Roback became one of the most effective union organizers of the time. Perfectly fluent in English, French and Yiddish, she was uniquely adept at bridging divides between unions of nearly every language, ideological and ethnic description. Connecting Jewish and French Canadian workers was no small feat, as most Jews spoke very little French, and a general climate of antisemitism prevailed during this period. Her most famous union organizing happened during a three-week-long strike of 5,000 garment workers in 1937, which led to the creation of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies Garment Workers Union,<\\\/a> Local 262. Beginning in 1941, Roback organized the RCA Victor union in Saint-Henri, successfully acquiring the first union contract for 4,000 workers.<\\\/p>    <p>Roback left the Communist Party in the late 1950s (apparently because the Toronto-headquartered party was neglecting Quebec and the French language), but continued her social activism for decades more. Her death in 2000 at age 96 brought to an end one of Quebec\\u2019s most vigorous and diverse activist careers. Roback\\u2019s later organizing included everything from abortion rights, anti-racism, South African apartheid and Vietnam War protests, housing access, education, and pay equity. <\\\/p>    <p>Today, Montreal\\u2019s L\\u00e9a Roback Foundation awards scholarships to Quebec-residing women who are economically disadvantaged and socially committed. Roback\\u2019s various accolades include a 1991 film about her life, <i>A Vision in the Darkness\\\/Des lumi\\u00e8res dans la grande noirceur<\\\/i>, and rue L\\u00e9a Roback, which can be found in St-Henri. In 2000 she was made a Chevalier of the Order of Quebec. <\\\/p>    <p>Compiled  by Sarah Woolf.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1997-01-01\",\"end\":\"2000-12-31\",\"group_title\":\"Lea Roback - Residence\",\"display_title\":\"Lea Roback - Residence (1997-2000)\",\"name\":\"Lea Roback - Residence\"},{\"id\":4010,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence\\\/\",\"coordinates\":[{\"latitude\":45.4792838,\"longitude\":-73.6146185}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"4028 Vendome\",\"address_en\":\"4028 Vendome\",\"address_fr\":\"\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-12-31\",\"end\":\"1938-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1934-1938)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":4012,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5024188,\"longitude\":-73.5649802}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"599 Belmont\",\"address_en\":\"599 Belmont\",\"address_fr\":\"\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-12-31\",\"end\":\"1954-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1939-1954)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":4013,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"Leonard Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5002914,\"longitude\":-73.5755367}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"2033 Stanley Street, Montreal\",\"address_en\":\"2033 Stanley Street, Montreal\",\"address_fr\":\"2033 Stanley Street, Montreal\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1956-12-31\",\"end\":\"1956-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1956)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":4014,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"Leonard Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5018059,\"longitude\":-73.5835202}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"3702 de la Montagne, Montreal\",\"address_en\":\"3702 de la Montagne, Montreal\",\"address_fr\":\"3702 de la Montagne, Montreal\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-12-31\",\"end\":\"1961-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1960-1961)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":4015,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"Leonard Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.4838704,\"longitude\":-73.6056535}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"599 Belmont, Montreal\",\"address_en\":\"599 Belmont, Montreal\",\"address_fr\":\"599 Belmont, Montreal\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-12-31\",\"end\":\"1954-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1939-1954)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":4016,\"type\":\"exhibit\",\"post_title\":\"Leonard Cohen &#8211; Residence\",\"title\":\"Leonard Cohen - Residence\",\"title_en\":\"Leonard Cohen - Residence\",\"title_fr\":\"Leonard Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/leonard-cohen-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.4977422,\"longitude\":-73.5866356}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b27993733a8.webp\"],\"address\":\"1565 A Ave. de Pins O, Montreal\",\"address_en\":\"1565 A Ave. de Pins O, Montreal\",\"address_fr\":\"1565 A Ave. de Pins O, Montreal\",\"description\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Leonard Cohen, author, poet, and musician, was born on September 21, 1934 to a prosperous Jewish family in Westmount. His grandfather, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a>, was the owner of the successful men\\u2019s clothing manufacturing firm, the Freedman Company, and was perhaps the Jewish community\\u2019s foremost leader during the early decades of the twentieth century. Leonard\\u2019s father, Nathan Cohen, died when Cohen was just nine years old, leaving him under the care of his Russian-born mother, Masha, as the family became more dependent on the support of his father\\u2019s brothers. Cohen attended Roslyn School and then Westmount High School, while also going to Hebrew school and becoming a bar mitzvah at the Shaar Hashomayim synagogue, where his family was actively involved. It was during his adolescence that he turned more and more to writing and learned to play guitar. This more introverted, artistic side of Cohen in some ways contrasted with the student who played sports and was a leader in extracurricular activities.<\\\/p>    <p>At McGill University, Cohen met the poet and English professor Louis Dudek, who helped publish Cohen\\u2019s first book of poetry, <i>Let Us Compare Mythologies<\\\/i>, in 1956, soon after Cohen\\u2019s graduation. During the 1950s, Cohen also encountered fellow poet Irving Layton, who also became a mentor. After graduating, Cohen continued to publish poetry, but also produced his first two novels, <i>The Favourite Game<\\\/i> (1963) and <i>Beautiful Losers<\\\/i> (1966), while living on the small Greek island of Hydra in the Aegean Sea.  In 1967, Cohen relocated to the United States and began performing his own songs in the New York folk music scene. His debut album, <i>Songs of Leonard Cohen<\\\/i>, featuring songs such as \\u201cSuzanne\\u201d and \\u201cSo Long, Marianne,\\u201d garnered him fame in both folk circles and with a wider audience. He continued to develop as a songwriter and performer, notably on the Phil Spector-produced <i>Death of a Ladies\\u2019 Man<\\\/i> (1977), which featured cameos from Bob Dylan and Allen Ginsberg. <i>Various Positions<\\\/i> (1984) featured some of Cohen\\u2019s most well known songs, including \\u201cHallelujah\\u201d and \\u201cDance Me to the End of Love.\\u201d<\\\/p>    <p>Cohen spent five years in the 1990s living in a secluded Buddhist retreat outside Los Angeles, returning to music in 2001 with <i>Ten New Songs<\\\/i>. In recent years he has continued to release albums and a new volume of poetry, <i>Book of Longing<\\\/i> (2006), and embarked in 2008 on a worldwide tour for the first time in fifteen years. His most recent album, <i>Old Ideas<\\\/i>, was released in early 2012.<\\\/p>    <p>Besides his main themes of love, loss, war, and art, Cohen has not shied away from drawing explicitly on his Jewish background for material, as in \\u201cWho by Fire,\\u201d with its lyrics adopted from a traditional Yom Kippur prayer. Despite his Buddhist practices, Cohen continues to consider himself an observant Jew. Recipient of innumerable lifetime achievement awards, an inductee to the Rock and Roll Hall of Fame, and a Companion of the Order of Canada, Cohen continues to maintain a residence in Montreal\\u2019s Plateau neighbourhood.<\\\/p>    <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-12-31\",\"end\":\"1964-01-01\",\"group_title\":\"Leonard Cohen - Residence\",\"display_title\":\"Leonard Cohen - Residence (1964)\",\"name\":\"Leonard Cohen - Residence\"},{\"id\":3395,\"type\":\"exhibit\",\"post_title\":\"Les Centres de la jeunesse et de la famille Batshaw\",\"title\":\"Les Centres de la jeunesse et de la famille Batshaw\",\"title_en\":\"Les Centres de la jeunesse et de la famille Batshaw\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/les-centres-de-la-jeunesse-et-de-la-famille-batshaw\\\/\",\"coordinates\":[{\"latitude\":45.487229,\"longitude\":-73.5829391}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b716cded1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b8ade461a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b95418fec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b988f0403.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b9d000c17.webp\"],\"address\":\"5 Weredale Park, Westmount\",\"address_en\":\"5 Weredale Park, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Manuel Gilman Batshaw (surnomm\\u00e9 \\u00ab Manny \\u00bb) est g\\u00e9n\\u00e9ralement reconnu comme \\u00ab l\\u2019architecte de la communaut\\u00e9 juive de Montr\\u00e9al \\u00bb. De 1968 \\u00e0 1980, il dirigea la f\\u00e9d\\u00e9ration <i>Allied Jewish Community Services of Montreal<\\\/i> (AJCS) ; \\u00e0 ce titre, il renfor\\u00e7a la structure de la communaut\\u00e9 juive tout en oeuvrant \\u00e0 pr\\u00e9server son h\\u00e9ritage unique. Batshaw fut \\u00e9galement un chercheur de renom dans le domaine du travail social au Qu\\u00e9bec, au point o\\u00f9 il eut une importante influence sur la qualit\\u00e9 des services prodigu\\u00e9s aux enfants.<\\\/p>    <p>N\\u00e9 en 1915 \\u00e0 Montr\\u00e9al dans une famille modeste d\\u2019immigrants russes, Manny \\u00e9tudia le travail social \\u00e0 l\\u2019Universit\\u00e9 McGill, o\\u00f9 il fut dipl\\u00f4m\\u00e9 en 1938. Apr\\u00e8s avoir d\\u00e9but\\u00e9 sa carri\\u00e8re de travailleur social dans l\\u2019arm\\u00e9e, il v\\u00e9cut de 1947 \\u00e0 1968 aux Etats-Unis, o\\u00f9 il oeuvra dans divers centres communautaires juifs. Approch\\u00e9 par un ami, il revint ensuite \\u00e0 Montr\\u00e9al, o\\u00f9 il devint le directeur de l\\u2019organisme AJCS.<\\\/p>    <p>Au cours des ann\\u00e9es o\\u00f9 il dirigea la f\\u00e9d\\u00e9ration AJCS, il fit cro\\u00eetre le financement de l\\u2019organisation de mani\\u00e8re importante. De plus, il supervisa la construction et le d\\u00e9veloppement d\\u2019\\u00e9difices appartenant \\u00e0 la communaut\\u00e9 juive \\u2013 dont la nouvelle maison Cummings, situ\\u00e9e dans le quartier Snowdon et \\u00e9rig\\u00e9e en 1973 \\u2013 et il favorisa le d\\u00e9veloppement des services communautaires et sociaux. C\\u2019est gr\\u00e2ce \\u00e0 lui que l\\u2019AJCS, \\u00e0 l\\u2019origine un regroupement d\\u2019agences individuelles, devint un organisme central de la communaut\\u00e9 juive de Montr\\u00e9al. Pour y parvenir, il r\\u00e9unit plusieurs institutions sous sa juridiction, dont les \\u00e9coles juives et la Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. De plus, Batshaw renfor\\u00e7a les liens entre la communaut\\u00e9 juive de Montr\\u00e9al et Isra\\u00ebl par le biais de nombreux \\u00e9changes.<\\\/p>    <p>Dans le domaine du travail social, Batshaw fut le premier Juif \\u00e0 obtenir un doctorat honorifique de l\\u2019Universit\\u00e9 McGill, ce qui lui permit d\\u2019acqu\\u00e9rir une grande notori\\u00e9t\\u00e9. En 1975, il publia le Rapport du comit\\u00e9 Batshaw sur le mauvais traitement r\\u00e9serv\\u00e9 aux jeunes. Dans l\\u2019ensemble du Qu\\u00e9bec, ce document inspira une approche ax\\u00e9e sur les besoins sp\\u00e9cfiques des enfants au sein des services sociaux. Fait important, le rapport du comit\\u00e9 Batshaw a \\u00e9t\\u00e9 l\\u2019instigateur de la Loi sur la protection de la jeunesse (1979). C\\u2019est \\u00e0 la suite des recommandations de Batshaw que furent cr\\u00e9\\u00e9s les Centres de la jeunesse et de la famille Batshaw (Centres Batshaw), un \\u00e9tablissement \\u00e0 but non lucratif qui dispense des services aux jeunes et \\u00e0 leurs familles de l\\u2019\\u00eele de Montr\\u00e9al. <\\\/p>    <p>Apr\\u00e8s avoir pris sa retraite en 1980, Manny Batshaw devint le conseiller particulier de Charles Bronfman en mati\\u00e8re d\\u2019affaires juives, fonction qu\\u2019il occupa jusqu\\u2019en 1997. Le fr\\u00e8re de Manny, Harry Batshaw, fut le premier Juif \\u00e0 devenir juge \\u00e0 la Cour Supr\\u00eame du Canada.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>Manuel Gilman Batshaw (surnomm\\u00e9 \\u00ab Manny \\u00bb) est g\\u00e9n\\u00e9ralement reconnu comme \\u00ab l\\u2019architecte de la communaut\\u00e9 juive de Montr\\u00e9al \\u00bb. De 1968 \\u00e0 1980, il dirigea la f\\u00e9d\\u00e9ration <i>Allied Jewish Community Services of Montreal<\\\/i> (AJCS) ; \\u00e0 ce titre, il renfor\\u00e7a la structure de la communaut\\u00e9 juive tout en oeuvrant \\u00e0 pr\\u00e9server son h\\u00e9ritage unique. Batshaw fut \\u00e9galement un chercheur de renom dans le domaine du travail social au Qu\\u00e9bec, au point o\\u00f9 il eut une importante influence sur la qualit\\u00e9 des services prodigu\\u00e9s aux enfants.<\\\/p>    <p>N\\u00e9 en 1915 \\u00e0 Montr\\u00e9al dans une famille modeste d\\u2019immigrants russes, Manny \\u00e9tudia le travail social \\u00e0 l\\u2019Universit\\u00e9 McGill, o\\u00f9 il fut dipl\\u00f4m\\u00e9 en 1938. Apr\\u00e8s avoir d\\u00e9but\\u00e9 sa carri\\u00e8re de travailleur social dans l\\u2019arm\\u00e9e, il v\\u00e9cut de 1947 \\u00e0 1968 aux Etats-Unis, o\\u00f9 il oeuvra dans divers centres communautaires juifs. Approch\\u00e9 par un ami, il revint ensuite \\u00e0 Montr\\u00e9al, o\\u00f9 il devint le directeur de l\\u2019organisme AJCS.<\\\/p>    <p>Au cours des ann\\u00e9es o\\u00f9 il dirigea la f\\u00e9d\\u00e9ration AJCS, il fit cro\\u00eetre le financement de l\\u2019organisation de mani\\u00e8re importante. De plus, il supervisa la construction et le d\\u00e9veloppement d\\u2019\\u00e9difices appartenant \\u00e0 la communaut\\u00e9 juive \\u2013 dont la nouvelle maison Cummings, situ\\u00e9e dans le quartier Snowdon et \\u00e9rig\\u00e9e en 1973 \\u2013 et il favorisa le d\\u00e9veloppement des services communautaires et sociaux. C\\u2019est gr\\u00e2ce \\u00e0 lui que l\\u2019AJCS, \\u00e0 l\\u2019origine un regroupement d\\u2019agences individuelles, devint un organisme central de la communaut\\u00e9 juive de Montr\\u00e9al. Pour y parvenir, il r\\u00e9unit plusieurs institutions sous sa juridiction, dont les \\u00e9coles juives et la Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. De plus, Batshaw renfor\\u00e7a les liens entre la communaut\\u00e9 juive de Montr\\u00e9al et Isra\\u00ebl par le biais de nombreux \\u00e9changes.<\\\/p>    <p>Dans le domaine du travail social, Batshaw fut le premier Juif \\u00e0 obtenir un doctorat honorifique de l\\u2019Universit\\u00e9 McGill, ce qui lui permit d\\u2019acqu\\u00e9rir une grande notori\\u00e9t\\u00e9. En 1975, il publia le Rapport du comit\\u00e9 Batshaw sur le mauvais traitement r\\u00e9serv\\u00e9 aux jeunes. Dans l\\u2019ensemble du Qu\\u00e9bec, ce document inspira une approche ax\\u00e9e sur les besoins sp\\u00e9cfiques des enfants au sein des services sociaux. Fait important, le rapport du comit\\u00e9 Batshaw a \\u00e9t\\u00e9 l\\u2019instigateur de la Loi sur la protection de la jeunesse (1979). C\\u2019est \\u00e0 la suite des recommandations de Batshaw que furent cr\\u00e9\\u00e9s les Centres de la jeunesse et de la famille Batshaw (Centres Batshaw), un \\u00e9tablissement \\u00e0 but non lucratif qui dispense des services aux jeunes et \\u00e0 leurs familles de l\\u2019\\u00eele de Montr\\u00e9al. <\\\/p>    <p>Apr\\u00e8s avoir pris sa retraite en 1980, Manny Batshaw devint le conseiller particulier de Charles Bronfman en mati\\u00e8re d\\u2019affaires juives, fonction qu\\u2019il occupa jusqu\\u2019en 1997. Le fr\\u00e8re de Manny, Harry Batshaw, fut le premier Juif \\u00e0 devenir juge \\u00e0 la Cour Supr\\u00eame du Canada.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-07-01\",\"end\":\"1980-12-31\",\"group_title\":\"Les Centres de la jeunesse et de la famille Batshaw\",\"display_title\":\"Les Centres de la jeunesse et de la famille Batshaw (1973-1980)\",\"name\":\"Les Centres de la jeunesse et de la famille Batshaw\"},{\"id\":3440,\"type\":\"exhibit\",\"post_title\":\"Les Midinettes Strike (1937) &#8211; Midinettes\",\"title\":\"Les Midinettes Strike (1937) - Midinettes\",\"title_en\":\"Les Midinettes Strike (1937) - Midinettes\",\"title_fr\":\"La gr\\u00e8ve des midinettes - Midinettes\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/les-midinettes-strike-1937-midinettes\\\/\",\"coordinates\":[{\"latitude\":45.5062907,\"longitude\":-73.5669415}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb106957813a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb107e9c40ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb108079ffe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb108405cb55.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3b00135130.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3b0258fad4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb3b04c64cb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b4b024df1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b3f60e344.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b38b5d2e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b4131b6e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b3ae85e5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b44d86f65.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b4815ff67.webp\"],\"address\":\"Ste-Catherine O. et Bleury\",\"address_en\":\"Ste-Catherine O. et Bleury\",\"address_fr\":\"Ste-Catherine et Bleury, Montr\\u00e9al\",\"description\":\"<p>Bernard Shane, manager of the International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU) in Canada, arrived in Montreal from the United States in the winter of 1934. Working alongside the future Canadian Labour Congress president Claude Jodoin, and Rose Pesotta, an exceptionally effective (and fellow Jewish American) ILGWU organizer, as well as talented organizers like L\\u00e9a Roback, Shane\\u2019s ILGWU spearheaded the unionization of Montreal\\u2019s garment industry, in particular the galvanizing 1937 strike of <i>les midinettes<\\\/i>, or the dressmakers.<\\\/p>    <p>The unionization movement began in earnest with the successful acquisition of a cloak cutters\\u2019 contract in 1934. The subsequent unionization of dress cutters in 1936 helped union leaders reach the isolated <i>midinettes<\\\/i>. ILGWU Local 262 was created in January 1937 at a small, secretive meeting. In addition to the women\\u2019s legitimate fear that they might lose their jobs for associating with union workers, a failed strike led by the Communist-affiliated Needle Trades Workers\\u2019 Industrial Union two years earlier had left <i>les midinettes<\\\/i> distrustful of unions. Their resolve would be tested much sooner than expected: the next day, <i>l\\u2019Illustration Nouvelle<\\\/i> printed a photograph of the meeting, including names of charter members. As <i>les midinettes<\\\/i> had feared, many were fired from their factory jobs before the end of the day. Their first strike was three days long, in freezing weather, but Shane\\u2019s negotiation skills brought the discharged workers back to their jobs, and allowed <i>les midinettes<\\\/i> to affiliate with the new Dressmakers\\u2019 Union (ILGWU Local 262).<\\\/p>    <p>Real change was yet to come. Only a few months later, on April 7, 1937, the union held a mass meeting of dressmakers to approve the demands that Shane, Pesotta and the rest of the union team would bring to the Manufacturers\\u2019 Guild. If their demands were not met, they voted to hold a general strike. On Thursday, April 15th, the first of 5,000 picketers appeared in the garment district at dawn. The entire industry came to a screeching halt\\u2014the effect was so massive that Quebec Premier and Attorney General Maurice Duplessis called for the arrest of the main union leaders, including Shane and Pesotta. The warrants\\u2014such an arrest would have been illegal\\u2014were never served. On May 10, after fourteen hours of negotiations, the strike was won. Agreeing on wage increases, a union shop, a 44-hour work week, and overtime pay of time-and-a-half, Local 262\\u2019s general strike of 1937 was an inspiration to workers nationwide.<\\\/p>    <p>The 1937 strike established the ILGWU in Montreal\\u2019s garment industry and gave the workers a larger voice, an important feat that would prove useful in 1940 when the ILGWU was forced to strike again.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>Bernard Shane, manager of the International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU) in Canada, arrived in Montreal from the United States in the winter of 1934. Working alongside the future Canadian Labour Congress president Claude Jodoin, and Rose Pesotta, an exceptionally effective (and fellow Jewish American) ILGWU organizer, as well as talented organizers like L\\u00e9a Roback, Shane\\u2019s ILGWU spearheaded the unionization of Montreal\\u2019s garment industry, in particular the galvanizing 1937 strike of <i>les midinettes<\\\/i>, or the dressmakers.<\\\/p>    <p>The unionization movement began in earnest with the successful acquisition of a cloak cutters\\u2019 contract in 1934. The subsequent unionization of dress cutters in 1936 helped union leaders reach the isolated <i>midinettes<\\\/i>. ILGWU Local 262 was created in January 1937 at a small, secretive meeting. In addition to the women\\u2019s legitimate fear that they might lose their jobs for associating with union workers, a failed strike led by the Communist-affiliated Needle Trades Workers\\u2019 Industrial Union two years earlier had left <i>les midinettes<\\\/i> distrustful of unions. Their resolve would be tested much sooner than expected: the next day, <i>l\\u2019Illustration Nouvelle<\\\/i> printed a photograph of the meeting, including names of charter members. As <i>les midinettes<\\\/i> had feared, many were fired from their factory jobs before the end of the day. Their first strike was three days long, in freezing weather, but Shane\\u2019s negotiation skills brought the discharged workers back to their jobs, and allowed <i>les midinettes<\\\/i> to affiliate with the new Dressmakers\\u2019 Union (ILGWU Local 262).<\\\/p>    <p>Real change was yet to come. Only a few months later, on April 7, 1937, the union held a mass meeting of dressmakers to approve the demands that Shane, Pesotta and the rest of the union team would bring to the Manufacturers\\u2019 Guild. If their demands were not met, they voted to hold a general strike. On Thursday, April 15th, the first of 5,000 picketers appeared in the garment district at dawn. The entire industry came to a screeching halt\\u2014the effect was so massive that Quebec Premier and Attorney General Maurice Duplessis called for the arrest of the main union leaders, including Shane and Pesotta. The warrants\\u2014such an arrest would have been illegal\\u2014were never served. On May 10, after fourteen hours of negotiations, the strike was won. Agreeing on wage increases, a union shop, a 44-hour work week, and overtime pay of time-and-a-half, Local 262\\u2019s general strike of 1937 was an inspiration to workers nationwide.<\\\/p>    <p>The 1937 strike established the ILGWU in Montreal\\u2019s garment industry and gave the workers a larger voice, an important feat that would prove useful in 1940 when the ILGWU was forced to strike again.<\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1937-01-01\",\"group_title\":\"Les Midinettes Strike (1937) - Midinettes\",\"display_title\":\"Les Midinettes Strike (1937) - Midinettes (1933-1937)\",\"name\":\"Les Midinettes Strike (1937) - Midinettes\"},{\"id\":4088,\"type\":\"exhibit\",\"post_title\":\"Levine Brothers Plumbing\",\"title\":\"Levine Brothers Plumbing\",\"title_en\":\"Levine Brothers Plumbing\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/levine-brothers-plumbing\\\/\",\"coordinates\":[{\"latitude\":45.5201839,\"longitude\":-73.582013}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155eaf1d80add5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155e744aab17eb.webp\"],\"address\":\"4285 de Bullion, Montreal\",\"address_en\":\"4285 de Bullion, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Levine Brothers Plumbing Company is one of the only fourth-generation, family-owned businesses operating in Montreal. Arthur Levine started the company in 1922 after he was fired from his job as an apprentice at Star Plumbers. Exhausted from a long weekend of gallivanting, Levine took a nap in a tub he lugged up four flights of stairs at a local job site. He woke up to his infuriated boss who fired him on the spot. After that day, Arthur worked for himself, borrowing money for materials and building his business one client at a time through word of mouth across Montreal\\u2019s predominantly Jewish \\u201cDowntown\\u201d neighborhood (today\\u2019s Plateau and Mile End). <\\\/p>    <p>The rest of the family quickly joined him, including Arthur\\u2019s father, Isaac Levine, a blacksmith who immigrated to Montreal from Kiev in the 1890s. Arthur\\u2019s younger brother Jack, who was delivering groceries by bicycle at the time, quit his job and joined the business in 1931. As a plumber in the 1930s, Jack took the streetcar from client to client with a single sac of tools, serving everyone in the neighborhood\\u2014from the factory workers on St. Dominique to the wealthy doctors on de l\\u2019Esplanade.<\\\/p>    <p>As the company grew and eventually settled into its current office in a converted residence on de Bullion, it witnessed a century of plumbing advances. It saw a neighbourhood of coldwater flats heated manually with coal evolve into homes with running warm water and central heating. Today, the Levine Brothers occupies every inch of its de Bullion triplex with 20 service trucks run by over 45 employees. These trucks serve as \\u201cshops on wheels\\u201d allowing the plumbers to replace any part of a clients\\u2019 plumbing. Over the years, Jack\\u2019s son Elliot with his partner and brother Neal bought out five other plumbing companies. Today, Levine Brothers offers every kind of plumbing, from commercial to industrial and residential. The company even provides insurance claim evaluations to assist its claims assessors and to provide consulting services for law firms and municipalities.<\\\/p>    <p>This fourth-generation company is now helmed by Elliot\\u2019s son Benjamin Levine along with his brother-in-law Jacob Bratin and Johnny Walbert. Despite the company\\u2019s massive growth, they pride themselves on being a familial business. In one of his most memorable experiences, Elliot helped a client who went into labour at a job site get to the hospital in time to deliver her baby. Although the materials and standards of plumbing and heating have changed, Elliot insists \\u201cthe job has always been about being there to help and comfort people in a time of distress.\\\" <\\\/p>  \",\"description_en\":\"<p>Levine Brothers Plumbing Company is one of the only fourth-generation, family-owned businesses operating in Montreal. Arthur Levine started the company in 1922 after he was fired from his job as an apprentice at Star Plumbers. Exhausted from a long weekend of gallivanting, Levine took a nap in a tub he lugged up four flights of stairs at a local job site. He woke up to his infuriated boss who fired him on the spot. After that day, Arthur worked for himself, borrowing money for materials and building his business one client at a time through word of mouth across Montreal\\u2019s predominantly Jewish \\u201cDowntown\\u201d neighborhood (today\\u2019s Plateau and Mile End). <\\\/p>    <p>The rest of the family quickly joined him, including Arthur\\u2019s father, Isaac Levine, a blacksmith who immigrated to Montreal from Kiev in the 1890s. Arthur\\u2019s younger brother Jack, who was delivering groceries by bicycle at the time, quit his job and joined the business in 1931. As a plumber in the 1930s, Jack took the streetcar from client to client with a single sac of tools, serving everyone in the neighborhood\\u2014from the factory workers on St. Dominique to the wealthy doctors on de l\\u2019Esplanade.<\\\/p>    <p>As the company grew and eventually settled into its current office in a converted residence on de Bullion, it witnessed a century of plumbing advances. It saw a neighbourhood of coldwater flats heated manually with coal evolve into homes with running warm water and central heating. Today, the Levine Brothers occupies every inch of its de Bullion triplex with 20 service trucks run by over 45 employees. These trucks serve as \\u201cshops on wheels\\u201d allowing the plumbers to replace any part of a clients\\u2019 plumbing. Over the years, Jack\\u2019s son Elliot with his partner and brother Neal bought out five other plumbing companies. Today, Levine Brothers offers every kind of plumbing, from commercial to industrial and residential. The company even provides insurance claim evaluations to assist its claims assessors and to provide consulting services for law firms and municipalities.<\\\/p>    <p>This fourth-generation company is now helmed by Elliot\\u2019s son Benjamin Levine along with his brother-in-law Jacob Bratin and Johnny Walbert. Despite the company\\u2019s massive growth, they pride themselves on being a familial business. In one of his most memorable experiences, Elliot helped a client who went into labour at a job site get to the hospital in time to deliver her baby. Although the materials and standards of plumbing and heating have changed, Elliot insists \\u201cthe job has always been about being there to help and comfort people in a time of distress.\\\" <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Levine Brothers Plumbing\",\"display_title\":\"Levine Brothers Plumbing (1947)\",\"name\":\"Levine Brothers Plumbing\"},{\"id\":3659,\"type\":\"exhibit\",\"post_title\":\"Lilian Cornfeld\",\"title\":\"Lilian Cornfeld \",\"title_en\":\"Lilian Cornfeld \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lilian-cornfeld\\\/\",\"coordinates\":[{\"latitude\":45.5184411,\"longitude\":-73.5885876}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153e3c90503991.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153e3c856bd8b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebc9d119217.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebca1e75e1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebcaaf94966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebcb11b39f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebcb8923d9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebcbd0d7fd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ebcc118af83.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecedc59f8c0.webp\"],\"address\":\"4521 Ave. de l'Esplanade\",\"address_en\":\"4521 Ave. de l'Esplanade\",\"address_fr\":\"\",\"description\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d <\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_en\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d <\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Lilian Cornfeld\",\"display_title\":\"Lilian Cornfeld (1913-1914)\",\"name\":\"Lilian Cornfeld\"},{\"id\":3662,\"type\":\"exhibit\",\"post_title\":\"Lilian Cornfeld\",\"title\":\"Lilian Cornfeld \",\"title_en\":\"Lilian Cornfeld \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lilian-cornfeld-2\\\/\",\"coordinates\":[{\"latitude\":45.5248134,\"longitude\":-73.5503472}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceab14b6f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecea8a73e58.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ece9c865583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecea070bebc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecea377a8b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceb233648a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceb3f26d5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceb6bd3307.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceba7e912e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecebd4b989a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecebfc7db44.webp\"],\"address\":\"Rue Ste-Catherine E. et Ave de Lorimier, Montreal\",\"address_en\":\"Rue Ste-Catherine E. et Ave de Lorimier, Montreal\",\"address_fr\":\"\",\"description\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d<\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_en\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d<\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_fr\":\"\",\"start\":\"1901-01-01\",\"end\":\"1910-12-31\",\"group_title\":\"Lilian Cornfeld\",\"display_title\":\"Lilian Cornfeld (1901-1910)\",\"name\":\"Lilian Cornfeld\"},{\"id\":3663,\"type\":\"exhibit\",\"post_title\":\"Lilian Cornfeld\",\"title\":\"Lilian Cornfeld \",\"title_en\":\"Lilian Cornfeld \",\"title_fr\":\"Lilian Cornfeld - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lilian-cornfeld-3\\\/\",\"coordinates\":[{\"latitude\":45.5167123,\"longitude\":-73.5916757}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf0bf6efa1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf104ddf6f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecef6c1cfa2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153eceed580362.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecef25be6e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf14a08771.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf177853e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf1a806cc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf1c2adfa1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf1ecd6bb3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ecf22e4d850.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589aed2291d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ac5f249e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589acc7ec60c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ad4fac558.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589adc245983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ae2ace925.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ae8eaf0f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589af555aaf3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589afaceae96.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b009b30e9.webp\"],\"address\":\"4600 Hutchison, Montreal\",\"address_en\":\"4600 Hutchison, Montreal\",\"address_fr\":\"4600 Hutchison, Montr\\u00e9al\",\"description\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d<\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_en\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d<\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1920-01-01\",\"group_title\":\"Lilian Cornfeld\",\"display_title\":\"Lilian Cornfeld (1915-1920)\",\"name\":\"Lilian Cornfeld\"},{\"id\":3664,\"type\":\"exhibit\",\"post_title\":\"Lilian Cornfeld\",\"title\":\"Lilian Cornfeld \",\"title_en\":\"Lilian Cornfeld \",\"title_fr\":\"Lilian Cornfeld - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lilian-cornfeld-4\\\/\",\"coordinates\":[{\"latitude\":45.5228389,\"longitude\":-73.6058928}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee4005a5d9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee403fd87cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee408174864.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee3f9b82292.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee3fce91584.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee420198827.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee41abc53df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee425b793c1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee42b9e7ab3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee4321e498f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee435cbb9a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589aed2291d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ac5f249e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589acc7ec60c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ad4fac558.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589adc245983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ae2ace925.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589ae8eaf0f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589af555aaf3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589afaceae96.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589b009b30e9.webp\"],\"address\":\"5747 Hutchison Ave, Montreal\",\"address_en\":\"5747 Hutchison Ave, Montreal\",\"address_fr\":\"5747 Hutchison, Montr\\u00e9al\",\"description\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d <\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_en\":\"<p> Known as the \\u201cMother of Israeli Cuisine,\\u201d Lilian Cornfeld (1901\\u20131995), born Lilian Kert, helped create a uniquely Israeli cuisine based on <i> \\u201cSabra\\u201d <\\\/i> (homegrown Israeli) foods and a synthesis of the cooking styles of its diverse ethnic groups, while taking into account the young country\\u2019s <i> tzena <\\\/i> (rationing policy). One of the most popular and influential figures in Israeli food, Cornfeld wrote a dozen books emphasizing the emerging Israeli cooking culture, popularizing many distinct meals.<\\\/p>    <p> Born in Montreal, Cornfeld studied at McGill and Columbia University to become a teacher and dietician. In 1922, she was one of the first Canadian women to immigrate to Palestine. When she arrived at the port of Jaffa, the future Israeli politician Bernard \\u201cDov\\u201d Joseph (himself a Montrealer), personally came to greet her.<\\\/p>      <p> The very first complete cookbook in Modern Hebrew, published in 1948, was Cornfeld\\u2019s <i> Ani mevashelet <\\\/i> (\\u201cI Am Cooking\\u201d). Having supervised domestic science for WIZO (Women\\u2019s International Zionist Organization) and having worked as a food columnist and nutritional advisor, Cornfeld noted the challenges impeding the emergence of a national cuisine in Israel. These included its diverse composite populations (hailing from places as disparate as Russia and Yemen), the necessity for simplicity and austerity, and the absence of professional chefs. <i> Ani mevashelet <\\\/i> addressed the need to create a cuisine distinct to the young state, and is a compilation of recipes garnered from national and international organizations actively working to meet this objective. <\\\/p>     <p> Though known for her bestselling cookbooks, Cornfeld also contributed articles and recipes to <i> Ha\\u2019aretz <\\\/i> , the <i> Jerusalem Post <\\\/i>  and the <i>  Palestine Post <\\\/i>. Her articles exemplify how women\\u2019s columns in Israeli newspapers played a critical role in the wartime efforts during the nation\\u2019s first few years of existence. Suggesting meals for husbands and sons both on duty and on leave, Cornfeld addressed the problem of insufficient variety and nutritious content in soldiers\\u2019 meals through the creation of a weekly menu for the military kitchen manager. Cornfeld\\u2019s creativity in adapting to often restrictive conditions is exemplified in her book, <i> Ma avashel mimanot tzena <\\\/i> (\\u201cWhat to Cook with the Austerity Portions\\u201d), published in 1949, which directly addressed the period of rationing that followed the founding of the state, through innovative recipes for eggless cakes and dishes using simple and easily accessible ingredients. <\\\/p>    <p> In addition to her dedication to Israeli cooking, Cornfeld initiated the first program for women on Kol Yisrael, Israel\\u2019s national radio station.   <\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1922-01-01\",\"group_title\":\"Lilian Cornfeld\",\"display_title\":\"Lilian Cornfeld (1921-1922)\",\"name\":\"Lilian Cornfeld\"},{\"id\":3694,\"type\":\"exhibit\",\"post_title\":\"Lord Reading Law Society &#8211; Montefiore Club\",\"title\":\"Lord Reading Law Society - Montefiore Club\",\"title_en\":\"Lord Reading Law Society - Montefiore Club\",\"title_fr\":\"L\\u2019Association de droit Lord Reading - Montefiore Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lord-reading-law-society-montefiore-club\\\/\",\"coordinates\":[{\"latitude\":45.4944228,\"longitude\":-73.57610841}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555219e1b70f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555521c737fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555521f283557.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552221a225f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522482bde7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522c206552.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522ef640d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555231d99248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523402f17b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552372edbdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555239d6a6bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523ceed897.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523fbe9b01.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552431f237d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552445e2599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555219e1b70f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555521c737fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555521f283557.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552221a225f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522482bde7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522c206552.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555522ef640d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555231d99248.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523402f17b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552372edbdb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15555239d6a6bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523ceed897.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1555523fbe9b01.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552431f237d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155552445e2599.webp\"],\"address\":\"1195 Rue Guy, Montreal\",\"address_en\":\"1195 Rue Guy, Montreal\",\"address_fr\":\"1195 Rue Guy, Montr\\u00e9al\",\"description\":\"<p>The Lord Reading Law Society, founded in 1948, is a product of the long-standing involvement of Jews in the practice and study of law in Quebec.  It was created to promote the interests of Jews within the legal profession. Despite early successes from the mid-19th to early 20th century, rising antisemitism and a tradition of balancing appointments to the Bar and Bench between French and English Canadians led to slower upward mobility for Jewish lawyers between the 1920s-1940s.<\\\/p>    <p>In 1948 the Quebec Bar Association decided to hold their annual convention at the Mont Tremblant Lodge, owned by Joseph Ryan. As was common at the time, the lodge had a strict \\u201cno Jews and no dogs\\u201d policy. Outraged by this discriminatory rule, several Jewish members of the Bar called for a boycott of the meeting and founded the Society with the mandate of lobbying for fair representation of Jews at the Bar and on the Bench. The group called itself the Lord Reading Law Society, named after Rufus Daniel Isaacs, the 1st Marquess of Reading and the first Jewish Lord Chief Justice of England.<\\\/p>    <p>The early years of the Society were marked by a series of accomplishments such as the Bar of Montreal amending its constitution to ensure that a minimum of one Jew would always be present on its Council.  There were also several high profile appointments of Jewish lawyers, including when Harry Batshaw became the first Jew appointed to a superior court in Canada in 1950, when we was appointed to the Superior Court of Quebec.In addition there was the election of Louis Fitch and J. Harry Blumenstein to the Council of the Bar of Montreal in the years 1950 and 1960 respectively.<\\\/p>    <p>In the 1960s and 1970s, the Society was instrumental in increasing Jewish representation at the local and provincial level, including the election of Philip F. Vineberg as the first Jewish B\\u00e2tonnier of the Bar of Montreal, in 1969. A few years later, Fred Kaufman became the first Jew to be appointed to the Quebec Court of Appeals in 1973. Furthermore, the Society also took several steps to cultivate a continued Jewish presence in Quebec\\u2019s legal profession by establishing scholarships at the Universit\\u00e9 de Montr\\u00e9al and McGill University in 1952, and a scholarship in 1960 at the Hebrew University of Jerusalem. The Society later established a prize at the Universit\\u00e9 de Sherbrooke.<\\\/p>    <p>Over time, as antisemitism and restrictions on Jews became less prevalent, the Society turned its attention to fighting for the rights of the greater Jewish community and other minorities. One of the Society\\u2019s major campaigns surrounded Bill 101, which was passed by the newly- elected Parti Qu\\u00e9b\\u00e9cois government in 1977. The Lord Reading Law Society argued that Bill 101 was unconstitutional.  In its bid to prevent passage of the Bill, the Society mobilized a group of 100 Jewish lawyers, called several emergency meetings and encouraged people to start attending the annual convention of the Bar of Quebec and Canadian Bar Association.<\\\/p>    <p>While the Lord Reading Law Society was active in larger political debates in Quebec, it continued to wield influence within the legal community. Lynne Kassie became the first female president of the Society in 1989. Only a year later, a Lord Reading member, Sylviane Borenstein, became the first woman and first Jew to be elected the B\\u00e2tonni\\u00e8re of the Barreau du Qu\\u00e9bec. In 2008, for its 60th anniversary, the Society was honoured by being given the Medal of the Bar of Montreal.<\\\/p>    <p>The Lord Reading Law Society continues to take an active role in public debates. In 2010, the Society took a strong public stance against Bill 94 (known colloquially as the Niqab Law or Reasonable Accommodations Act), and appeared before the Constitution Committee of the Quebec National Assembly in November of 2010. In 2013-2014, the Society spoke out against Bill 60 (known as the Quebec Charter of Values) and published an influential memorandum. After almost 70 years, this once small coalition of Jewish lawyers is still fighting for the rights of not only Jewish members of the Bar and Bench and the Jewish community, but also on behalf of other minorities.<\\\/p>    <p>Following the closing of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-club-3\\\/\\\">Montefiore Club<\\\/a> in 2010, the Society moved for a brief time to the Saint-James Club and, since 2011, has found a new permanent home at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> in Westmount.<\\\/p>    <p>Compiled by Pascale Greenfield<\\\/p>  \",\"description_en\":\"<p>The Lord Reading Law Society, founded in 1948, is a product of the long-standing involvement of Jews in the practice and study of law in Quebec.  It was created to promote the interests of Jews within the legal profession. Despite early successes from the mid-19th to early 20th century, rising antisemitism and a tradition of balancing appointments to the Bar and Bench between French and English Canadians led to slower upward mobility for Jewish lawyers between the 1920s-1940s.<\\\/p>    <p>In 1948 the Quebec Bar Association decided to hold their annual convention at the Mont Tremblant Lodge, owned by Joseph Ryan. As was common at the time, the lodge had a strict \\u201cno Jews and no dogs\\u201d policy. Outraged by this discriminatory rule, several Jewish members of the Bar called for a boycott of the meeting and founded the Society with the mandate of lobbying for fair representation of Jews at the Bar and on the Bench. The group called itself the Lord Reading Law Society, named after Rufus Daniel Isaacs, the 1st Marquess of Reading and the first Jewish Lord Chief Justice of England.<\\\/p>    <p>The early years of the Society were marked by a series of accomplishments such as the Bar of Montreal amending its constitution to ensure that a minimum of one Jew would always be present on its Council.  There were also several high profile appointments of Jewish lawyers, including when Harry Batshaw became the first Jew appointed to a superior court in Canada in 1950, when we was appointed to the Superior Court of Quebec.In addition there was the election of Louis Fitch and J. Harry Blumenstein to the Council of the Bar of Montreal in the years 1950 and 1960 respectively.<\\\/p>    <p>In the 1960s and 1970s, the Society was instrumental in increasing Jewish representation at the local and provincial level, including the election of Philip F. Vineberg as the first Jewish B\\u00e2tonnier of the Bar of Montreal, in 1969. A few years later, Fred Kaufman became the first Jew to be appointed to the Quebec Court of Appeals in 1973. Furthermore, the Society also took several steps to cultivate a continued Jewish presence in Quebec\\u2019s legal profession by establishing scholarships at the Universit\\u00e9 de Montr\\u00e9al and McGill University in 1952, and a scholarship in 1960 at the Hebrew University of Jerusalem. The Society later established a prize at the Universit\\u00e9 de Sherbrooke.<\\\/p>    <p>Over time, as antisemitism and restrictions on Jews became less prevalent, the Society turned its attention to fighting for the rights of the greater Jewish community and other minorities. One of the Society\\u2019s major campaigns surrounded Bill 101, which was passed by the newly- elected Parti Qu\\u00e9b\\u00e9cois government in 1977. The Lord Reading Law Society argued that Bill 101 was unconstitutional.  In its bid to prevent passage of the Bill, the Society mobilized a group of 100 Jewish lawyers, called several emergency meetings and encouraged people to start attending the annual convention of the Bar of Quebec and Canadian Bar Association.<\\\/p>    <p>While the Lord Reading Law Society was active in larger political debates in Quebec, it continued to wield influence within the legal community. Lynne Kassie became the first female president of the Society in 1989. Only a year later, a Lord Reading member, Sylviane Borenstein, became the first woman and first Jew to be elected the B\\u00e2tonni\\u00e8re of the Barreau du Qu\\u00e9bec. In 2008, for its 60th anniversary, the Society was honoured by being given the Medal of the Bar of Montreal.<\\\/p>    <p>The Lord Reading Law Society continues to take an active role in public debates. In 2010, the Society took a strong public stance against Bill 94 (known colloquially as the Niqab Law or Reasonable Accommodations Act), and appeared before the Constitution Committee of the Quebec National Assembly in November of 2010. In 2013-2014, the Society spoke out against Bill 60 (known as the Quebec Charter of Values) and published an influential memorandum. After almost 70 years, this once small coalition of Jewish lawyers is still fighting for the rights of not only Jewish members of the Bar and Bench and the Jewish community, but also on behalf of other minorities.<\\\/p>    <p>Following the closing of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-club-3\\\/\\\">Montefiore Club<\\\/a> in 2010, the Society moved for a brief time to the Saint-James Club and, since 2011, has found a new permanent home at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> in Westmount.<\\\/p>    <p>Compiled by Pascale Greenfield<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"2010-01-01\",\"group_title\":\"Lord Reading Law Society - Montefiore Club\",\"display_title\":\"Lord Reading Law Society - Montefiore Club (1948-2010)\",\"name\":\"Lord Reading Law Society - Montefiore Club\"},{\"id\":4213,\"type\":\"exhibit\",\"post_title\":\"Louis Fitch &#8211; Residence\",\"title\":\"Louis Fitch - Residence\",\"title_en\":\"Louis Fitch - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-fitch-residence\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_16365632d01a09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636563513df73.webp\"],\"address\":\"339 Chemin de la C\\u00f4te-Saint-Antoine, Westmount\",\"address_en\":\"339 Chemin de la C\\u00f4te-Saint-Antoine, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Louis Fitch (1888-1956) was a lawyer, Zionist activist, and member of the Quebec Legislative Assembly with the Union Nationale party. Born in Suceava, Romania in 1888, he came to Canada in 1891. He adopted the anglicised surname Fitch in 1912.<\\\/p>    <p>He studied at the High School of Quebec before entering the Faculty of Law at McGill University. He was called to the Quebec Bar in 1911. He was then awarded the Sir William Macdonald Travelling Scholarship to study at the Sorbonne University in Paris in 1912. Upon his return to Montreal, he practised law with the firm of Jacobs, Hall, Couture and Fitch until 1919, and was made King\\u2019s Counsel in 1925. When the announcement was published in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\">Keneder Adler<\\\/a>, Peter Bercovitch, a political rival of Fitch's, was so surprised that he wrote a letter to Hirsch Wolofsky to make sure it was not a mistake. Furthermore, Bercovitch wrote a letter to Premier Louis-Alexandre Taschereau to inquire about the reasons for this appointment. Premier Taschereau responded, arguing that Fitch had the qualities worthy of being King\\u2019s Counsel.<\\\/p>    <p>His political involvement began with the Zionist movement in Canada. Fitch was appointed vice-president of the Canadian Zionist Organization in 1918, working with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clarence-de-sola-residence\\\/\\\">Clarence de Sola<\\\/a>,  and participated in the founding of the Canadian Jewish Congress as its first secretary. Internationally, he also participated in the Eleventh Zionist Congress in Vienna in 1913. He was also involved in the  <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kosher-meat-war-montreal-jewish-community-council-poultry-slaughtering-house\\\/\\\">Jewish Community Council<\\\/a> in the 1920s.<\\\/p>    <p>Peter Bercovitch had held the seat of the provincial riding of Saint-Louis for the Liberal Party of Quebec since 1916. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-william-jacobs-law-office-2\\\/\\\">Samuel W. Jacobs<\\\/a>, a partner at Louis Fitch's law firm, had been the Member of Parliament for the same neighbourhood's federal riding. When Jacobs died in 1938, Peter Bercovitch left his provincial seat vacant to inherit the federal seat. In the by-election Bercovitch's resignation triggered, Louis Fitch was elected as a Union Nationale member of Parliament for the riding, an incredibly rare instance of support by the Jewish community for the nationalist party. He was committed to his Montreal riding that was home to Jews, Francophones and Anglophones. As a member of the Quebec Legislative Assembly, Fitch led a campaign aimed at exposing Nazism in Quebec, especially its organisations and its leader, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-residence\\\/\\\">Adrien Arcand<\\\/a>. He also frequently petitioned Premier Maurice Duplessis on behalf of Jewish workers.<\\\/p>    <p>He ran again in St. Louis in the 1939 provincial general election. He began his campaign on October 8, 1939, at the Talmud Torah Hall, shortly after war broke out in Europe. Some in the French-language press accused him of political hypocrisy. According to them, the war on Nazism did not align with pro-Duplessis politics in the way Fitch presented. Newspapers, such as Le Devoir, saw in the Union Nationale an authoritarian and anti-Semitic political force. Fitch argued that his loyalty to Maurice Duplessis and his commitment to fighting Nazism were in no way mutually exclusive. Fitch insisted that he understood that \\\"for us [Jews], the war against Hitler and Hitlerism is a battle for life.\\u201d On the election night of October 25, 1939, Fitch was defeated by the Liberal candidate Maurice Hartt.<\\\/p>    <p>In addition to his political career, Louis Fitch also left a historiographical contribution through two publications: Tercentenary History of Quebec (1908) and The Disestablishment of the Anglican Church in Wales (1909).<\\\/p>      <p>Compiled by Xavier L\\u00e9vesque<\\\/p>  <p>(Traduction \\u00e0 venir)<\\\/p> \",\"description_en\":\"<p>Louis Fitch (1888-1956) was a lawyer, Zionist activist, and member of the Quebec Legislative Assembly with the Union Nationale party. Born in Suceava, Romania in 1888, he came to Canada in 1891. He adopted the anglicised surname Fitch in 1912.<\\\/p>    <p>He studied at the High School of Quebec before entering the Faculty of Law at McGill University. He was called to the Quebec Bar in 1911. He was then awarded the Sir William Macdonald Travelling Scholarship to study at the Sorbonne University in Paris in 1912. Upon his return to Montreal, he practised law with the firm of Jacobs, Hall, Couture and Fitch until 1919, and was made King\\u2019s Counsel in 1925. When the announcement was published in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\">Keneder Adler<\\\/a>, Peter Bercovitch, a political rival of Fitch's, was so surprised that he wrote a letter to Hirsch Wolofsky to make sure it was not a mistake. Furthermore, Bercovitch wrote a letter to Premier Louis-Alexandre Taschereau to inquire about the reasons for this appointment. Premier Taschereau responded, arguing that Fitch had the qualities worthy of being King\\u2019s Counsel.<\\\/p>    <p>His political involvement began with the Zionist movement in Canada. Fitch was appointed vice-president of the Canadian Zionist Organization in 1918, working with <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clarence-de-sola-residence\\\/\\\">Clarence de Sola<\\\/a>,  and participated in the founding of the Canadian Jewish Congress as its first secretary. Internationally, he also participated in the Eleventh Zionist Congress in Vienna in 1913. He was also involved in the  <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kosher-meat-war-montreal-jewish-community-council-poultry-slaughtering-house\\\/\\\">Jewish Community Council<\\\/a> in the 1920s.<\\\/p>    <p>Peter Bercovitch had held the seat of the provincial riding of Saint-Louis for the Liberal Party of Quebec since 1916. <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-william-jacobs-law-office-2\\\/\\\">Samuel W. Jacobs<\\\/a>, a partner at Louis Fitch's law firm, had been the Member of Parliament for the same neighbourhood's federal riding. When Jacobs died in 1938, Peter Bercovitch left his provincial seat vacant to inherit the federal seat. In the by-election Bercovitch's resignation triggered, Louis Fitch was elected as a Union Nationale member of Parliament for the riding, an incredibly rare instance of support by the Jewish community for the nationalist party. He was committed to his Montreal riding that was home to Jews, Francophones and Anglophones. As a member of the Quebec Legislative Assembly, Fitch led a campaign aimed at exposing Nazism in Quebec, especially its organisations and its leader, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/adrien-arcand-residence\\\/\\\">Adrien Arcand<\\\/a>. He also frequently petitioned Premier Maurice Duplessis on behalf of Jewish workers.<\\\/p>    <p>He ran again in St. Louis in the 1939 provincial general election. He began his campaign on October 8, 1939, at the Talmud Torah Hall, shortly after war broke out in Europe. Some in the French-language press accused him of political hypocrisy. According to them, the war on Nazism did not align with pro-Duplessis politics in the way Fitch presented. Newspapers, such as Le Devoir, saw in the Union Nationale an authoritarian and anti-Semitic political force. Fitch argued that his loyalty to Maurice Duplessis and his commitment to fighting Nazism were in no way mutually exclusive. Fitch insisted that he understood that \\\"for us [Jews], the war against Hitler and Hitlerism is a battle for life.\\u201d On the election night of October 25, 1939, Fitch was defeated by the Liberal candidate Maurice Hartt.<\\\/p>    <p>In addition to his political career, Louis Fitch also left a historiographical contribution through two publications: Tercentenary History of Quebec (1908) and The Disestablishment of the Anglican Church in Wales (1909).<\\\/p>      <p>Compiled by Xavier L\\u00e9vesque<\\\/p>  <p>(Traduction \\u00e0 venir)<\\\/p> \",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1956-04-14\",\"group_title\":\"Louis Fitch - Residence\",\"display_title\":\"Louis Fitch - Residence (1921-1956)\",\"name\":\"Louis Fitch - Residence\"},{\"id\":3377,\"type\":\"exhibit\",\"post_title\":\"Louis Rubenstein Monument\",\"title\":\"Louis Rubenstein Monument\",\"title_en\":\"Louis Rubenstein Monument\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-rubenstein-monument\\\/\",\"coordinates\":[{\"latitude\":45.5167204,\"longitude\":-73.5894258}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edfc352ea672.webp\"],\"address\":\"SE Corner Ave du Parc and Mont-Royal, Montreal\",\"address_en\":\"SE Corner Ave du Parc and Mont-Royal, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Louis Rubenstein Monument\",\"display_title\":\"Louis Rubenstein Monument (1937)\",\"name\":\"Louis Rubenstein Monument\"},{\"id\":3370,\"type\":\"exhibit\",\"post_title\":\"Louis Rubenstein Residence\",\"title\":\"Louis Rubenstein Residence\",\"title_en\":\"Louis Rubenstein Residence\",\"title_fr\":\"Louis Rubenstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-rubenstein-residence\\\/\",\"coordinates\":[{\"latitude\":45.5061612,\"longitude\":-73.5580703}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefafdeeb43.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871a78dc66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871d494bb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871f88f80f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588721ab5710.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588723c2a2cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588725954a53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588727ba38b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bfc60cec.webp\"],\"address\":\"71-73 St. Antoine Ouest, Montreal\",\"address_en\":\"71-73 St. Antoine Ouest, Montreal\",\"address_fr\":\"71-73 St-Antoine O., Montr\\u00e9al\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). 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Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. 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A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1861-01-01\",\"end\":\"1861-01-01\",\"group_title\":\"Louis Rubenstein Residence\",\"display_title\":\"Louis Rubenstein Residence (1861)\",\"name\":\"Louis Rubenstein Residence\"},{\"id\":3373,\"type\":\"exhibit\",\"post_title\":\"Louis Rubenstein Residence\",\"title\":\"Louis Rubenstein Residence\",\"title_en\":\"Louis Rubenstein Residence\",\"title_fr\":\"Louis Rubenstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-rubenstein-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5088332,\"longitude\":-73.5576701}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edfb3a12a525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871a78dc66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871d494bb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871f88f80f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588721ab5710.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588723c2a2cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588725954a53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588727ba38b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bfc60cec.webp\"],\"address\":\"Corner of De Bullion and Viger, Montreal\",\"address_en\":\"Corner of De Bullion and Viger, Montreal\",\"address_fr\":\"de Bullion et Viger, Montr\\u00e9al\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. 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Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1863-01-01\",\"end\":\"1863-01-01\",\"group_title\":\"Louis Rubenstein Residence\",\"display_title\":\"Louis Rubenstein Residence (1863)\",\"name\":\"Louis Rubenstein Residence\"},{\"id\":3374,\"type\":\"exhibit\",\"post_title\":\"Louis Rubenstein Residence\",\"title\":\"Louis Rubenstein Residence\",\"title_en\":\"Louis Rubenstein Residence\",\"title_fr\":\"Louis Rubenstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-rubenstein-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5081382,\"longitude\":-73.5596558}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edfb239edbb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871a78dc66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871d494bb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871f88f80f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588721ab5710.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588723c2a2cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588725954a53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588727ba38b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bfc60cec.webp\"],\"address\":\"1021 St. Laurent, Montreal \",\"address_en\":\"1021 St. Laurent, Montreal \",\"address_fr\":\"1021 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1865-01-01\",\"end\":\"1870-01-01\",\"group_title\":\"Louis Rubenstein Residence\",\"display_title\":\"Louis Rubenstein Residence (1865-1870)\",\"name\":\"Louis Rubenstein Residence\"},{\"id\":3375,\"type\":\"exhibit\",\"post_title\":\"Louis Rubenstein Residence\",\"title\":\"Louis Rubenstein Residence\",\"title_en\":\"Louis Rubenstein Residence\",\"title_fr\":\"Louis Rubenstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/louis-rubenstein-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.5125042,\"longitude\":-73.5728706}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edfb1c84ddd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871d494bb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871a78dc66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558871f88f80f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588721ab5710.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588723c2a2cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588725954a53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588727ba38b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155896bfc60cec.webp\"],\"address\":\"3567 St. Urbain, Montreal\",\"address_en\":\"3567 St. Urbain, Montreal\",\"address_fr\":\"3567 St-Urbain, Montr\\u00e9al\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\\\"> Young Men\\u2019s Hebrew Association <\\\/a> from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Louis Rubenstein Residence\",\"display_title\":\"Louis Rubenstein Residence (1892-1931)\",\"name\":\"Louis Rubenstein Residence\"},{\"id\":3350,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Childhood Residence\",\"title\":\"Lyon Cohen - Childhood Residence\",\"title_en\":\"Lyon Cohen - Childhood Residence\",\"title_fr\":\"Lyon Cohen \\u2013 R\\u00e9sidence durant l\\u2019enfance\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-childhood-residence\\\/\",\"coordinates\":[{\"latitude\":45.5174135,\"longitude\":-73.5632795}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062cd68002.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"1738-1740 St. Hubert, Montreal\",\"address_en\":\"1738-1740 St. Hubert, Montreal\",\"address_fr\":\"1740 St-Hubert, Montr\\u00e9al\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1885-01-01\",\"end\":\"1885-01-01\",\"group_title\":\"Lyon Cohen - Childhood Residence\",\"display_title\":\"Lyon Cohen - Childhood Residence (1885)\",\"name\":\"Lyon Cohen - Childhood Residence\"},{\"id\":3351,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Childhood Residence\",\"title\":\"Lyon Cohen - Childhood Residence\",\"title_en\":\"Lyon Cohen - Childhood Residence\",\"title_fr\":\"Lyon Cohen \\u2013 R\\u00e9sidence durant l\\u2019enfance\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-childhood-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4930889,\"longitude\":-73.5731249}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb063a8baf6d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"1494 Argyle Avenue, Montreal\",\"address_en\":\"1494 Argyle Avenue, Montreal\",\"address_fr\":\"1494 Argyle, Montr\\u00e9al\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1886-01-01\",\"end\":\"1891-01-01\",\"group_title\":\"Lyon Cohen - Childhood Residence\",\"display_title\":\"Lyon Cohen - Childhood Residence (1886-1891)\",\"name\":\"Lyon Cohen - Childhood Residence\"},{\"id\":3356,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Freedman Company\",\"title\":\"Lyon Cohen - Freedman Company \",\"title_en\":\"Lyon Cohen - Freedman Company \",\"title_fr\":\"Lyon Cohen - Freedman Company \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\",\"coordinates\":[{\"latitude\":45.5020131,\"longitude\":-73.559614}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb069dd35d69.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"384 St. Jacques, Montreal\",\"address_en\":\"384 St. Jacques, Montreal\",\"address_fr\":\"384 St-Jacques, Montreal\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>    <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1909-01-01\",\"group_title\":\"Lyon Cohen - Freedman Company\",\"display_title\":\"Lyon Cohen - Freedman Company (1906-1909)\",\"name\":\"Lyon Cohen - Freedman Company\"},{\"id\":3357,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Freedman Company\",\"title\":\"Lyon Cohen - Freedman Company \",\"title_en\":\"Lyon Cohen - Freedman Company \",\"title_fr\":\"Lyon Cohen - Freedman Company \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-freedman-company-2\\\/\",\"coordinates\":[{\"latitude\":45.5009853,\"longitude\":-73.5577622}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb06db672275.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"426 Ste-H\\u00e9l\\u00e8ne, Montreal\",\"address_en\":\"426 Ste-H\\u00e9l\\u00e8ne, Montreal\",\"address_fr\":\"426 Ste-H\\u00e9l\\u00e8ne, Montreal\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1910-01-01\",\"end\":\"1912-01-01\",\"group_title\":\"Lyon Cohen - Freedman Company\",\"display_title\":\"Lyon Cohen - Freedman Company (1910-1912)\",\"name\":\"Lyon Cohen - Freedman Company\"},{\"id\":3358,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Freedman Company\",\"title\":\"Lyon Cohen - Freedman Company\",\"title_en\":\"Lyon Cohen - Freedman Company\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-freedman-company-3\\\/\",\"coordinates\":[{\"latitude\":45.5059949,\"longitude\":-73.5690721}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb06e1beebf6.webp\"],\"address\":\"423 Mayor, Montreal\",\"address_en\":\"423 Mayor, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen-2\\\/\\\">Clothing Manufacturers Association of Montreal<\\\/a>, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-club-3\\\/\\\">Montefiore Club<\\\/a>, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Yiddish language Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/clothing-manufacturers-association-of-montreal-freedman-company-lyon-cohen-2\\\/\\\">Clothing Manufacturers Association of Montreal<\\\/a>, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-club-3\\\/\\\">Montefiore Club<\\\/a>, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Yiddish language Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1932-12-31\",\"group_title\":\"Lyon Cohen - Freedman Company\",\"display_title\":\"Lyon Cohen - Freedman Company (1913-1932)\",\"name\":\"Lyon Cohen - Freedman Company\"},{\"id\":3359,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Freedman Company\",\"title\":\"Lyon Cohen - Freedman Company \",\"title_en\":\"Lyon Cohen - Freedman Company \",\"title_fr\":\"Lyon Cohen - Freedman Company \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-freedman-company-4\\\/\",\"coordinates\":[{\"latitude\":45.5057769,\"longitude\":-73.5672546}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb06ec65d459.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"372 Ste-Catherine O., Montreal\",\"address_en\":\"372 Ste-Catherine O., Montreal\",\"address_fr\":\"372 Ste-Catherine O., Montreal\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1936-01-01\",\"group_title\":\"Lyon Cohen - Freedman Company\",\"display_title\":\"Lyon Cohen - Freedman Company (1933-1936)\",\"name\":\"Lyon Cohen - Freedman Company\"},{\"id\":3352,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Residence\",\"title\":\"Lyon Cohen - Residence\",\"title_en\":\"Lyon Cohen - Residence\",\"title_fr\":\"Lyon Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-residence\\\/\",\"coordinates\":[{\"latitude\":45.4947605,\"longitude\":-73.5712584}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb066873006c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"1378 Avenue Argyle, Montreal\",\"address_en\":\"1378 Avenue Argyle, Montreal\",\"address_fr\":\"1378 Argyle, Montr\\u00e9al\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1891-01-01\",\"end\":\"1895-01-01\",\"group_title\":\"Lyon Cohen - Residence\",\"display_title\":\"Lyon Cohen - Residence (1891-1895)\",\"name\":\"Lyon Cohen - Residence\"},{\"id\":3353,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Residence\",\"title\":\"Lyon Cohen - Residence\",\"title_en\":\"Lyon Cohen - Residence\",\"title_fr\":\"Lyon Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5092661,\"longitude\":-73.5748766}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb06772c58fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"3529\\\/3533 Hutchison, Montreal\",\"address_en\":\"3529\\\/3533 Hutchison, Montreal\",\"address_fr\":\"3533 Hutchison, Montr\\u00e9al\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1895-01-01\",\"end\":\"1899-01-01\",\"group_title\":\"Lyon Cohen - Residence\",\"display_title\":\"Lyon Cohen - Residence (1895-1899)\",\"name\":\"Lyon Cohen - Residence\"},{\"id\":3354,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Residence\",\"title\":\"Lyon Cohen - Residence\",\"title_en\":\"Lyon Cohen - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.492658,\"longitude\":-73.5815293}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb067c2713ef.webp\"],\"address\":\"1428 Towers Ave., Montreal\",\"address_en\":\"1428 Towers Ave., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1899-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Lyon Cohen - Residence\",\"display_title\":\"Lyon Cohen - Residence (1899-1913)\",\"name\":\"Lyon Cohen - Residence\"},{\"id\":3355,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen &#8211; Residence\",\"title\":\"Lyon Cohen - Residence\",\"title_en\":\"Lyon Cohen - Residence\",\"title_fr\":\"Lyon Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4885366,\"longitude\":-73.5948257}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb062b1106ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb0685684dfa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"25 Rosemont, Westmount\",\"address_en\":\"25 Rosemont, Westmount\",\"address_fr\":\"25 Rosemont, Westmount\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1937-01-01\",\"group_title\":\"Lyon Cohen - Residence\",\"display_title\":\"Lyon Cohen - Residence (1913-1937)\",\"name\":\"Lyon Cohen - Residence\"},{\"id\":3338,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen and the Jewish Times\",\"title\":\"Lyon Cohen and the Jewish Times\",\"title_en\":\"Lyon Cohen and the Jewish Times\",\"title_fr\":\"Lyon Cohen - <i>Jewish Times<\\\/i>\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-and-the-jewish-times\\\/\",\"coordinates\":[{\"latitude\":45.502374,\"longitude\":-73.556202}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaff5cd66e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb059d857f35.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558854968ced5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588553568fc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885561cf5e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885582cffbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558860cddafd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588615e4a779.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886220627d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588629e7d4ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558863805f003.webp\"],\"address\":\"423 St. Nicolas, Montreal\",\"address_en\":\"423 St. Nicolas, Montreal\",\"address_fr\":\"423 St-Nicolas, Montreal\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1897-01-01\",\"end\":\"1899-01-01\",\"group_title\":\"Lyon Cohen and the Jewish Times\",\"display_title\":\"Lyon Cohen and the Jewish Times (1897-1899)\",\"name\":\"Lyon Cohen and the Jewish Times\"},{\"id\":3348,\"type\":\"exhibit\",\"post_title\":\"Lyon Cohen and the Jewish Times\",\"title\":\"Lyon Cohen and the Jewish Times\",\"title_en\":\"Lyon Cohen and the Jewish Times\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14e04b78b7f591.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaae9b957ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaebdf30908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaed217d6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafad2dfb9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafb2e24f19.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbb54e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaafbe1a90f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eab00fc6114b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb05cfa134ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb0620ff30c7.webp\"],\"address\":\"355 Rue St-Antoine Ouest, Montreal\",\"address_en\":\"355 Rue St-Antoine Ouest, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Lyon Cohen (1868\\u20131937), business tycoon and community leader, was born in Poland. As a child, he moved with his family to Ontario and later to Montreal, where Lyon and his father, Lazarus, entered the coal business together. Cohen went on to establish himself as owner of one of Montreal\\u2019s largest clothing corporations, the Freedman Company (in whose factory Lyon\\u2019s grandson, the poet and singer Leonard Cohen, briefly worked in the 1950s), and as the leading figure of the more affluent, West End-based uptowner contingent of the Jewish community. Lyon Cohen served at one time or another as president of the Baron de Hirsch Institute, the Clothing Manufacturers Association of Montreal, the Montefiore Club, the first meeting of the Canadian Jewish Congress in 1919, and Congregation Shaar Hashomayim. His home in Westmount played host to such eminent personalities as Chaim Weizmann, Rabbi Stephen S. Wise, and Solomon Schechter. Despite his high positions, extensive connections and famous antipathy to unionizing Jewish workers and radicals, Cohen was known throughout his life as a man in touch with the common person; he would greet new immigrants as they stepped off the docks, welcoming them to the Jewish community and to Montreal.<\\\/p>    <p>In 1897, Cohen and Samuel W. Jacobs founded the Jewish Times, the first English-language Jewish-interest newspaper in Canada. It was the newspaper of the establishment, promoting speedy Canadianization of recent East European arrivals and the acceptance of British customs. It was founded to counter the antisemitism spreading around the world, at the Dreyfus trial in France and in the fabricated Protocols of the Elders of Zion. It was also created to counter the customs of recently arrived East European Jews, which Cohen and his more assimilated uptowner associates considered to be among the root causes of that antisemitism. This belief system and desire to fit in with the Anglo-Protestant elite led to conservative and often bland journalism and a de-emphasis on Jewish nationalism. The Times was meant not only to inform the growing Montreal Jewish community of goings-on, but also to guide its readers into what the founders believed was the proper way of living and thriving in the New World. <\\\/p>    <p>Faced with waves of immigrants who often spoke only Yiddish (which the Times labeled \\u201ca jargon of abrupt coarseness\\u201d), the Times declined in popularity and was bought in 1914 by Hirsch Wolofsky, owner of the Keneder Adler, who transformed it into the Canadian Jewish Chronicle. Cohen and Jacobs had meanwhile parlayed the publicity they received from the Times into further influence in the community. Jacobs was elected to Parliament in 1917 and Cohen became president of the Canadian Jewish Congress in 1919. When Cohen died in 1937, Samuel Bronfman, who in some ways was one of his successors, served as pallbearer at his funeral.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1899-01-01\",\"end\":\"1909-12-31\",\"group_title\":\"Lyon Cohen and the Jewish Times\",\"display_title\":\"Lyon Cohen and the Jewish Times (1899-1909)\",\"name\":\"Lyon Cohen and the Jewish Times\"},{\"id\":3581,\"type\":\"exhibit\",\"post_title\":\"Maimie Pinzer &#8211; Montreal Mission for Friendless Girls\",\"title\":\"Maimie Pinzer - Montreal Mission for Friendless Girls\",\"title_en\":\"Maimie Pinzer - Montreal Mission for Friendless Girls\",\"title_fr\":\"Maimie Pinzer - Montreal Mission for Friendless Girls\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maimie-pinzer-montreal-mission-for-friendless-girls\\\/\",\"coordinates\":[{\"latitude\":45.5069019,\"longitude\":-73.5689657}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15156376e92d6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1515637b8add2b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1515637e4c52a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1515638099c089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15156376e92d6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1515637b8add2b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15296a42f3cfb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1515638099c089.webp\"],\"address\":\"350 de Maisonneuve O., Montreal\",\"address_en\":\"350 de Maisonneuve O., Montreal\",\"address_fr\":\"350 de Maisonneuve O., Montr\\u00e9al\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p>May \\u201cMaimie\\u201d Pinzer (1885\\u20131940) was an American prostitute and social worker who lived in Montreal from 1913 to 1918. \\u201cMaimie\\u201d\\u2014who may have written under a pseudonym, has been immortalized in her letters to Boston author and society matron Fanny Quincy Howe, composed between 1910 and 1922. The <i>Maimie Papers<\\\/i>, first published in 1977, provide a rare record of a working-class woman\\u2019s transience in and out of the world of sex work in the early twentieth century. Born to an educated Philadelphia family, thirteen-year-old Maimie was compelled to leave school after her father was murdered. Alongside her first job as a salesgirl, Maimie turned to sex work to support herself. Her teen years were largely spent in a reform home, jail, and various hospitals (where she recovered from more than thirty surgical operations, including one that removed her left eye). Despite her curtailed formal education, Maimie was a skilled writer who reportedly spoke five languages. In the 1910s, Maimie overcame her morphine addiction, left prostitution, and became a stenographer and fledgling businesswoman.<\\\/p>     <p>Upon arrival in Montreal in 1913, Pinzer observed some substantial deterrents for aspiring businesswomen. Noting that \\u201cthis is the most expensive place in North America to live,\\u201d owing to a \\u201cland boom,\\u201d she also wrote that \\u201call the forces of the business world in Montreal are arranged against a woman developing a real business.\\u201d Maimie nonetheless launched the briefly successful Business Aid Bureau of Montreal. Canada\\u2019s entry into World War I and the ensuing economic upheaval caused her to change careers and start an informal halfway house for young women. Active from 1915 to 1917, the \\u201cMontreal Mission for Friendless Girls\\u201d (so-called by her benefactors\\u2014Pinzer despised the stigmatizing title) marked the beginning of her career as a social worker. The home was explicitly aimed at Jewish and Protestant sex workers because, as Maimie wrote, \\u201cwhat help is extended to girls at all here is thru the Catholic Church.\\u201d While Pinzer\\u2019s Mission responded to a need in the community at the time, Jewish involvement in prostitution in Montreal was comparatively much lower than in places like New York or Buenos Aires. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p>May \\u201cMaimie\\u201d Pinzer (1885\\u20131940) was an American prostitute and social worker who lived in Montreal from 1913 to 1918. \\u201cMaimie\\u201d\\u2014who may have written under a pseudonym, has been immortalized in her letters to Boston author and society matron Fanny Quincy Howe, composed between 1910 and 1922. The <i>Maimie Papers<\\\/i>, first published in 1977, provide a rare record of a working-class woman\\u2019s transience in and out of the world of sex work in the early twentieth century. Born to an educated Philadelphia family, thirteen-year-old Maimie was compelled to leave school after her father was murdered. Alongside her first job as a salesgirl, Maimie turned to sex work to support herself. Her teen years were largely spent in a reform home, jail, and various hospitals (where she recovered from more than thirty surgical operations, including one that removed her left eye). Despite her curtailed formal education, Maimie was a skilled writer who reportedly spoke five languages. In the 1910s, Maimie overcame her morphine addiction, left prostitution, and became a stenographer and fledgling businesswoman.<\\\/p>     <p>Upon arrival in Montreal in 1913, Pinzer observed some substantial deterrents for aspiring businesswomen. Noting that \\u201cthis is the most expensive place in North America to live,\\u201d owing to a \\u201cland boom,\\u201d she also wrote that \\u201call the forces of the business world in Montreal are arranged against a woman developing a real business.\\u201d Maimie nonetheless launched the briefly successful Business Aid Bureau of Montreal. Canada\\u2019s entry into World War I and the ensuing economic upheaval caused her to change careers and start an informal halfway house for young women. Active from 1915 to 1917, the \\u201cMontreal Mission for Friendless Girls\\u201d (so-called by her benefactors\\u2014Pinzer despised the stigmatizing title) marked the beginning of her career as a social worker. The home was explicitly aimed at Jewish and Protestant sex workers because, as Maimie wrote, \\u201cwhat help is extended to girls at all here is thru the Catholic Church.\\u201d While Pinzer\\u2019s Mission responded to a need in the community at the time, Jewish involvement in prostitution in Montreal was comparatively much lower than in places like New York or Buenos Aires. <\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Maimie Pinzer - Montreal Mission for Friendless Girls\",\"display_title\":\"Maimie Pinzer - Montreal Mission for Friendless Girls (1915-1917)\",\"name\":\"Maimie Pinzer - Montreal Mission for Friendless Girls\"},{\"id\":3582,\"type\":\"exhibit\",\"post_title\":\"Maimie Pinzer &#8211; Residence\",\"title\":\"Maimie Pinzer - Residence\",\"title_en\":\"Maimie Pinzer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maimie-pinzer-residence\\\/\",\"coordinates\":[{\"latitude\":45.5119423,\"longitude\":-73.5696594}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_15156376e92d6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_1515637b8add2b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_1515637e4c52a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_1515638099c089.webp\"],\"address\":\"58 Sherbrooke O., Apt. 6, Montreal\",\"address_en\":\"58 Sherbrooke O., Apt. 6, Montreal\",\"address_fr\":\"\",\"description\":\"(Traduction \\u00e0 venir)\\r\\n\\r\\nMay \\u201cMaimie\\u201d Pinzer (1885\\u20131940) was an American sex worker and social worker who lived in Montreal from 1913 to 1918. \\u201cMaimie\\u201d\\u2014who may have written under a pseudonym, has been immortalized in her letters to Boston author and society matron Fanny Quincy Howe, composed between 1910 and 1922. The <i>Maimie Papers<\\\/i>, first published in 1977, provide a rare record of a working-class woman\\u2019s transience in and out of the world of sex work in the early twentieth century. Born to an educated Philadelphia family, thirteen-year-old Maimie was compelled to leave school after her father was murdered. Alongside her first job as a salesgirl, Maimie turned to sex work to support herself. Her teen years were largely spent in a reform home, jail, and various hospitals (where she recovered from more than thirty surgical operations, including one that removed her left eye). Despite her curtailed formal education, Maimie was a skilled writer who reportedly spoke five languages. In the 1910s, Maimie overcame her morphine addiction, left sex work, and became a stenographer and fledgling businesswoman.\\r\\n\\r\\nUpon arrival in Montreal in 1913, Pinzer observed some substantial deterrents for aspiring businesswomen. Noting that \\u201cthis is the most expensive place in North America to live,\\u201d owing to a \\u201cland boom,\\u201d she also wrote that \\u201call the forces of the business world in Montreal are arranged against a woman developing a real business.\\u201d Maimie nonetheless launched the briefly successful Business Aid Bureau of Montreal. Canada\\u2019s entry into World War I and the ensuing economic upheaval caused her to change careers and start an informal halfway house for young women. Active from 1915 to 1917, the \\u201cMontreal Mission for Friendless Girls\\u201d (so-called by her benefactors\\u2014Pinzer despised the stigmatizing title) marked the beginning of her career as a social worker. The home was explicitly aimed at Jewish and Protestant sex workers because, as Maimie wrote, \\u201cwhat help is extended to girls at all here is thru the Catholic Church.\\u201d While Pinzer\\u2019s Mission responded to a need in the community at the time, Jewish involvement in sex work in Montreal was comparatively much lower than in places like New York or Buenos Aires.\\r\\n\\r\\nCompiled by Sarah Woolf\",\"description_en\":\"(Traduction \\u00e0 venir)\\r\\n\\r\\nMay \\u201cMaimie\\u201d Pinzer (1885\\u20131940) was an American sex worker and social worker who lived in Montreal from 1913 to 1918. \\u201cMaimie\\u201d\\u2014who may have written under a pseudonym, has been immortalized in her letters to Boston author and society matron Fanny Quincy Howe, composed between 1910 and 1922. The <i>Maimie Papers<\\\/i>, first published in 1977, provide a rare record of a working-class woman\\u2019s transience in and out of the world of sex work in the early twentieth century. Born to an educated Philadelphia family, thirteen-year-old Maimie was compelled to leave school after her father was murdered. Alongside her first job as a salesgirl, Maimie turned to sex work to support herself. Her teen years were largely spent in a reform home, jail, and various hospitals (where she recovered from more than thirty surgical operations, including one that removed her left eye). Despite her curtailed formal education, Maimie was a skilled writer who reportedly spoke five languages. In the 1910s, Maimie overcame her morphine addiction, left sex work, and became a stenographer and fledgling businesswoman.\\r\\n\\r\\nUpon arrival in Montreal in 1913, Pinzer observed some substantial deterrents for aspiring businesswomen. Noting that \\u201cthis is the most expensive place in North America to live,\\u201d owing to a \\u201cland boom,\\u201d she also wrote that \\u201call the forces of the business world in Montreal are arranged against a woman developing a real business.\\u201d Maimie nonetheless launched the briefly successful Business Aid Bureau of Montreal. Canada\\u2019s entry into World War I and the ensuing economic upheaval caused her to change careers and start an informal halfway house for young women. Active from 1915 to 1917, the \\u201cMontreal Mission for Friendless Girls\\u201d (so-called by her benefactors\\u2014Pinzer despised the stigmatizing title) marked the beginning of her career as a social worker. The home was explicitly aimed at Jewish and Protestant sex workers because, as Maimie wrote, \\u201cwhat help is extended to girls at all here is thru the Catholic Church.\\u201d While Pinzer\\u2019s Mission responded to a need in the community at the time, Jewish involvement in sex work in Montreal was comparatively much lower than in places like New York or Buenos Aires.\\r\\n\\r\\nCompiled by Sarah Woolf\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1915-12-31\",\"group_title\":\"Maimie Pinzer - Residence\",\"display_title\":\"Maimie Pinzer - Residence (1913-1915)\",\"name\":\"Maimie Pinzer - Residence\"},{\"id\":4161,\"type\":\"exhibit\",\"post_title\":\"Maimonides Geriatric Centre\",\"title\":\"Maimonides Geriatric Centre\",\"title_en\":\"Maimonides Geriatric Centre\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maimonides-geriatric-centre\\\/\",\"coordinates\":[{\"latitude\":45.4718923,\"longitude\":-73.6685435}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4b285eb23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4b313345d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157712ae2a4354.webp\"],\"address\":\"5795 Caldwell\",\"address_en\":\"5795 Caldwell\",\"address_fr\":\"\",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>  \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>  \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Maimonides Geriatric Centre\",\"display_title\":\"Maimonides Geriatric Centre (1964)\",\"name\":\"Maimonides Geriatric Centre\"},{\"id\":4160,\"type\":\"exhibit\",\"post_title\":\"Maimonides Hospital and Home for the Aged\",\"title\":\"Maimonides Hospital and Home for the Aged\",\"title_en\":\"Maimonides Hospital and Home for the Aged\",\"title_fr\":\"Maimonides Hospital and Home for the Aged\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maimonides-hospital-and-home-for-the-aged\\\/\",\"coordinates\":[{\"latitude\":45.517842,\"longitude\":-73.58680091}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49e3226dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c49f271565.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157712a81a765c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46d656b5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c470c65339.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47b13ef6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47e21c94c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c481514750.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577132d229e0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577444b43830c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15774450d6006d.webp\"],\"address\":\"4374 de l'Esplanade\",\"address_en\":\"4374 de l'Esplanade\",\"address_fr\":\"4374 de l'Esplanade\",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>  , who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>  \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>  , who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>  \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1961-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Maimonides Hospital and Home for the Aged\",\"display_title\":\"Maimonides Hospital and Home for the Aged (1961-1964)\",\"name\":\"Maimonides Hospital and Home for the Aged\"},{\"id\":4051,\"type\":\"exhibit\",\"post_title\":\"Manny Batshaw &#8211; Allied Jewish Community Services of Montreal\",\"title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"title_en\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/manny-batshaw-allied-jewish-community-services-of-montreal\\\/\",\"coordinates\":[{\"latitude\":45.5064855,\"longitude\":-73.5726956}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca21444601e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca216621534.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca218073272.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca219a5721b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca21b157908.webp\"],\"address\":\"493 Sherbrooke O., Montreal\",\"address_en\":\"493 Sherbrooke O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the \\\"architect of Montreal\\u2019s Jewish community\\\". From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\\u2019s child welfare services.<\\\/p>    <p>Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.<\\\/p>    <p>Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.<\\\/p>    <p>In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.<\\\/p>    <p>Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\\u2019s brother, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lord-reading-law-society-montefiore-club\\\/\\\">Harry Batshaw<\\\/a>, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.<\\\/p>    <p>By Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the \\\"architect of Montreal\\u2019s Jewish community\\\". From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\\u2019s child welfare services.<\\\/p>    <p>Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.<\\\/p>    <p>Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.<\\\/p>    <p>In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.<\\\/p>    <p>Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\\u2019s brother, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lord-reading-law-society-montefiore-club\\\/\\\">Harry Batshaw<\\\/a>, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.<\\\/p>    <p>By Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1968-01-01\",\"end\":\"1973-01-01\",\"group_title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"display_title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal (1968-1973)\",\"name\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\"},{\"id\":4052,\"type\":\"exhibit\",\"post_title\":\"Manny Batshaw &#8211; Allied Jewish Community Services of Montreal\",\"title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"title_en\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"title_fr\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/manny-batshaw-allied-jewish-community-services-of-montreal-2\\\/\",\"coordinates\":[{\"latitude\":45.48897252,\"longitude\":-73.6362699}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca21444601e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca216621534.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca218073272.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca219a5721b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ca21b157908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b716cded1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b8ade461a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b95418fec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b988f0403.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ef4b9d000c17.webp\"],\"address\":\"5151 C\\u00f4te-Ste-Catherine, Montreal\",\"address_en\":\"5151 C\\u00f4te-Ste-Catherine, Montreal\",\"address_fr\":\"5151 C\\u00f4te-Ste-Catherine, Montr\\u00e9al\",\"description\":\"<p>Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the \\\"architect of Montreal\\u2019s Jewish community\\\". From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\\u2019s child welfare services.<\\\/p>    <p>Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.<\\\/p>    <p>Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.<\\\/p>    <p>In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.<\\\/p>    <p>Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\\u2019s brother, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lord-reading-law-society-montefiore-club\\\/\\\">Harry Batshaw<\\\/a>, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.<\\\/p>    <p>By Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Manuel Gilman Batshaw (nicknamed Manny) is often referred to as the \\\"architect of Montreal\\u2019s Jewish community\\\". From 1968 to 1980, he served as executive director of the Allied Jewish Community Services (AJCS) of Montreal. In this capacity, he reinforced the structure of the Jewish community while striving to maintain its unique heritage. A distinguished researcher in the field of Quebec social work, Batshaw also had a significant influence on the quality of the province\\u2019s child welfare services.<\\\/p>    <p>Born in Montreal in 1915 to a family of Russian immigrants of modest means, Batshaw obtained a degree in social work from McGill University in 1938. After beginning his career as a social services officer in the army, he moved to the United States in 1948, where he worked for various Jewish community centers over the following two decades. In 1968, he accepted an invitation to return to Montreal as executive director of the AJCS.<\\\/p>    <p>Under his management, AJCS funding increased substantially. Batshaw oversaw the planning and construction of several buildings belonging to the Jewish community, including the Cummings House in Snowdon built in 1973. He was also a staunch advocate for the development of community and social services. It was through his efforts that the AJCS, originally a group of individual agencies, became the central organization for the entire Montreal Jewish community. To achieve this goal, he merged several institutions under his jurisdiction, including the Jewish schools and the Communaut\\u00e9 S\\u00e9pharade du Qu\\u00e9bec. Moreover, Batshaw helped to strengthen ties between the Montreal Jewish community and Israel through various exchange initiatives.<\\\/p>    <p>In the field of social work, Batshaw was the first Jew to obtain an honorary doctorate from McGill University, a distinction that earned him considerable renown. In 1975, he published the Batshaw Committee report on child mistreatment, which inspired the province-wide application of a social services approach focussed on the specific needs of children within the system. As well, the Batshaw Committee report led to the enactment of the Youth Protection Act (1979). Following Batshaw\\u2019s recommendations, Batshaw Youth and Family Centres was created as a non-profit establishment offering services to young people and their families on the island of Montreal.<\\\/p>    <p>Following his retirement in 1980, Manny Batshaw became a consultant on Jewish affairs to Charles Bronfman, a position he held until 1997. Batshaw\\u2019s brother, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lord-reading-law-society-montefiore-club\\\/\\\">Harry Batshaw<\\\/a>, was the first Jew named to the Quebec Superior Court, becoming the first Jew to be appointed to a high court in Canada.<\\\/p>    <p>By Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-07-01\",\"end\":\"1980-12-31\",\"group_title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\",\"display_title\":\"Manny Batshaw - Allied Jewish Community Services of Montreal (1973-1980)\",\"name\":\"Manny Batshaw - Allied Jewish Community Services of Montreal\"},{\"id\":4220,\"type\":\"exhibit\",\"post_title\":\"Martin Wolff &#8211; Residence\",\"title\":\"Martin Wolff - Residence\",\"title_en\":\"Martin Wolff - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/martin-wolff-residence\\\/\",\"coordinates\":[{\"latitude\":45.48614,\"longitude\":-73.6000603}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-story-media\\\/images\\\/exhibits\\\/img_1636b120ec828c.webp\"],\"address\":\"442 Argyle, Westmount\",\"address_en\":\"442 Argyle, Westmount\",\"address_fr\":\"\",\"description\":\"Martin Wolff (1881-1948) was an engineer, journalist, and an early community historian of Canada\\u2019s Jews. Born on December 16, 1881, in Frankfurt-am-Main, Germany, Wolff was the son of Julius, an observant Jewish wine merchant, and Sarah, an English Jew of Sephardic background. Wolff was raised and educated as an engineer in England, briefly interrupting his college education when he volunteered for the British army as an electrical engineer in South Africa during the Boer War (1899-1902).\\r\\n\\r\\nFour years later, Wolff immigrated to Montreal and then St-Casimir, Qu\\u00e9bec, gaining employment in railway surveys and construction. He worked for various railways, including the Canadian Northern Railway and the National Transcontinental Railway. At the outbreak of war in 1914, he was a member of the Officers\\u2019 Training Corps in Quebec. He was then attached to the Department of Militia and Defence and to the Imperial Ministry of Munitions. After the war, Wolff was appointed assistant engineer in the Department of Economics of the Canadian National Railway. He eventually joined the engineering department of the City of Westmount. His daughter, Annette, recalled that \\u201ccivil engineering meant doing a job to completion and then finding another \\u2013 no steady security. This condition dogged his whole life.\\u201d\\r\\n\\r\\nIn 1909, Wolff married Irene Joseph, a direct descendent of Aaron Hart, and the two established themselves in Montreal in the early 1920s. Wolff served as treasurer of the Spanish and Portuguese Synagogue beginning in the 1920s, and as chairman of the Canadian Jewish Congress Archives Committee from 1934 until his death. In addition to numerous contributions to periodicals, Wolff authored The Jews of Canada in 1925 for the American Jewish Committee, one of the first histories of Canada's Jewish community. He also wrote a history of the Canadian National Railways, at the request of S.W. Jacobs.\\r\\n\\r\\nIn 1940, Wolff\\u2019s life was terribly shaken when he lost his wife Irene to cancer and then one of his daughters shortly after. During the Second World War, Wolff sponsored Alfred Bader\\u2019s release from internment at Camp I, housing the young Jewish refugee who would go on to become a celebrated chemist. Bader recalls that Wolff \\u201cbecame the first father figure in my life.\\u201d Wolff died on March 8, 1948, while on vacation in Barbados.\\r\\n\\r\\nCompiled by Alison Dringenberg\",\"description_en\":\"Martin Wolff (1881-1948) was an engineer, journalist, and an early community historian of Canada\\u2019s Jews. Born on December 16, 1881, in Frankfurt-am-Main, Germany, Wolff was the son of Julius, an observant Jewish wine merchant, and Sarah, an English Jew of Sephardic background. Wolff was raised and educated as an engineer in England, briefly interrupting his college education when he volunteered for the British army as an electrical engineer in South Africa during the Boer War (1899-1902).\\r\\n\\r\\nFour years later, Wolff immigrated to Montreal and then St-Casimir, Qu\\u00e9bec, gaining employment in railway surveys and construction. He worked for various railways, including the Canadian Northern Railway and the National Transcontinental Railway. At the outbreak of war in 1914, he was a member of the Officers\\u2019 Training Corps in Quebec. He was then attached to the Department of Militia and Defence and to the Imperial Ministry of Munitions. After the war, Wolff was appointed assistant engineer in the Department of Economics of the Canadian National Railway. He eventually joined the engineering department of the City of Westmount. His daughter, Annette, recalled that \\u201ccivil engineering meant doing a job to completion and then finding another \\u2013 no steady security. This condition dogged his whole life.\\u201d\\r\\n\\r\\nIn 1909, Wolff married Irene Joseph, a direct descendent of Aaron Hart, and the two established themselves in Montreal in the early 1920s. Wolff served as treasurer of the Spanish and Portuguese Synagogue beginning in the 1920s, and as chairman of the Canadian Jewish Congress Archives Committee from 1934 until his death. In addition to numerous contributions to periodicals, Wolff authored The Jews of Canada in 1925 for the American Jewish Committee, one of the first histories of Canada's Jewish community. He also wrote a history of the Canadian National Railways, at the request of S.W. Jacobs.\\r\\n\\r\\nIn 1940, Wolff\\u2019s life was terribly shaken when he lost his wife Irene to cancer and then one of his daughters shortly after. During the Second World War, Wolff sponsored Alfred Bader\\u2019s release from internment at Camp I, housing the young Jewish refugee who would go on to become a celebrated chemist. Bader recalls that Wolff \\u201cbecame the first father figure in my life.\\u201d Wolff died on March 8, 1948, while on vacation in Barbados.\\r\\n\\r\\nCompiled by Alison Dringenberg\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"Martin Wolff - Residence\",\"display_title\":\"Martin Wolff - Residence (1925-1948)\",\"name\":\"Martin Wolff - Residence\"},{\"id\":3652,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Jewish People&#8217;s School (Yidishe Folks Shule)\",\"title\":\"Max Kalman - Jewish People's School (Yidishe Folks Shule)\",\"title_en\":\"Max Kalman - Jewish People's School (Yidishe Folks Shule)\",\"title_fr\":\"Max Kalman - \\u00c9cole juive populaire (Yidishe Folks Shule)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-jewish-peoples-school-yidishe-folks-shule\\\/\",\"coordinates\":[{\"latitude\":45.5221685,\"longitude\":-73.5966134}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01c5a5170b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01c8e58440.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01ca91c5c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885e1c422ee.webp\"],\"address\":\"5210 Waverly, Montreal \",\"address_en\":\"5210 Waverly, Montreal \",\"address_fr\":\"5210 Waverly, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Max Kalman - Jewish People's School (Yidishe Folks Shule)\",\"display_title\":\"Max Kalman - Jewish People's School (Yidishe Folks Shule) (1940-2015)\",\"name\":\"Max Kalman - Jewish People's School (Yidishe Folks Shule)\"},{\"id\":3635,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Norgate Shopping Centre\",\"title\":\"Max Kalman - Norgate Shopping Centre\",\"title_en\":\"Max Kalman - Norgate Shopping Centre\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-norgate-shopping-centre\\\/\",\"coordinates\":[{\"latitude\":45.5142642,\"longitude\":-73.6826209}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b473d158712.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e097cb0cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e17058507.webp\"],\"address\":\"1179 Boulevard D\\u00e9carie, Saint-Laurent\",\"address_en\":\"1179 Boulevard D\\u00e9carie, Saint-Laurent\",\"address_fr\":\"\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Max Kalman - Norgate Shopping Centre\",\"display_title\":\"Max Kalman - Norgate Shopping Centre (1949)\",\"name\":\"Max Kalman - Norgate Shopping Centre\"},{\"id\":3645,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"Max Kalman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence\\\/\",\"coordinates\":[{\"latitude\":45.4759752,\"longitude\":-73.6311978}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00d86d159f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00dbca3e7f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00df06d32f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\"],\"address\":\"4802 Melrose, Montreal\",\"address_en\":\"4802 Melrose, Montreal\",\"address_fr\":\"4802 Melrose, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1933-01-01\",\"group_title\":\"Max Kalman - Residence\",\"display_title\":\"Max Kalman - Residence (1932-1933)\",\"name\":\"Max Kalman - Residence\"},{\"id\":3646,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"Max Kalman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4786128,\"longitude\":-73.6257225}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00f906d059.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00fb986018.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00fd6dd088.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\"],\"address\":\"4522 Girouard, Montreal\",\"address_en\":\"4522 Girouard, Montreal\",\"address_fr\":\"4522 Girouard, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1935-01-01\",\"group_title\":\"Max Kalman - Residence\",\"display_title\":\"Max Kalman - Residence (1934-1935)\",\"name\":\"Max Kalman - Residence\"},{\"id\":3647,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"Max Kalman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5040482,\"longitude\":-73.6194086}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d011175df68.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01132cf799.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d0114b64ff7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\"],\"address\":\"2828 Willowdale, Montreal\",\"address_en\":\"2828 Willowdale, Montreal\",\"address_fr\":\"2828 Willowdale, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1936-01-01\",\"group_title\":\"Max Kalman - Residence\",\"display_title\":\"Max Kalman - Residence (1936)\",\"name\":\"Max Kalman - Residence\"},{\"id\":3648,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"Max Kalman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4765428,\"longitude\":-73.6321575}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d0128435051.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d012aa6406d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d012cd191df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\"],\"address\":\"4855 Melrose, Montreal\",\"address_en\":\"4855 Melrose, Montreal\",\"address_fr\":\"4855 Melrose, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1938-01-01\",\"group_title\":\"Max Kalman - Residence\",\"display_title\":\"Max Kalman - Residence (1937-1938)\",\"name\":\"Max Kalman - Residence\"},{\"id\":3649,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"Max Kalman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.487131,\"longitude\":-73.6215559}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d016120a3ba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01630797f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d0164bd6a09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\"],\"address\":\"4910 Victoria, Montreal\",\"address_en\":\"4910 Victoria, Montreal\",\"address_fr\":\"4910 Victoria, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. 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Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1961-01-01\",\"group_title\":\"Max Kalman - Residence\",\"display_title\":\"Max Kalman - Residence (1951-1961)\",\"name\":\"Max Kalman - Residence\"},{\"id\":3651,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Residence\",\"title\":\"Max Kalman - Residence\",\"title_en\":\"Max Kalman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.4854356,\"longitude\":-73.5912034}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01ab074a62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01acc68bca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d01aef17f2a.webp\"],\"address\":\"4300 De Maisonneuve W. apt. 1032, Westmount\",\"address_en\":\"4300 De Maisonneuve W. apt. 1032, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. 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As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. 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As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Max Kalman - Steinberg's\",\"display_title\":\"Max Kalman - Steinberg's (1940-2015)\",\"name\":\"Max Kalman - Steinberg's\"},{\"id\":3644,\"type\":\"exhibit\",\"post_title\":\"Max Kalman &#8211; Workmen&#8217;s Circle Centre\",\"title\":\"Max Kalman - Workmen's Circle Centre\",\"title_en\":\"Max Kalman - Workmen's Circle Centre\",\"title_fr\":\"Max Kalman - Workmen's Circle Centre\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/max-kalman-workmens-circle-centre\\\/\",\"coordinates\":[{\"latitude\":45.52184921,\"longitude\":-73.5904287}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e011e9089.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e03ce9a71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e05469736.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e080aff4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e0af671dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e100adc93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e11f7570a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e1394a1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153b6e15a5afd9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d00343ba2a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d003765958f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d003a3b6853.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a3d40915.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a5dbd413.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839a015802.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839c24662c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558839f06b218.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a0fd155d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883a82f2644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155883906c4aed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15588396b3bc56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155885cbac864e.webp\"],\"address\":\"4848 St-Laurent, Montreal\",\"address_en\":\"4848 St-Laurent, Montreal\",\"address_fr\":\"4848 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Maxwell Myron Kalman (1906-2009) was an architect who designed many residential and commercial buildings on the island of Montreal. Born into a family of Romanian immigrants, he studied architecture at Columbia and McGill Universities, graduating from the latter in 1931.<\\\/p>  <p>Kalman was an architect of everyday life: his style was functional, not flamboyant. Buildings he designed include the Norgate Shopping Centre, Canada\\u2019s first strip mall (1949), the Workmen\\u2019s Circle Building on Boulevard Saint-Laurent (now the Sala Rossa), the Steinberg\\u2019s grocery store on Rue Bernard (now Les 5 Saisons), the Jewish People\\u2019s School on Rue Waverly and many others. During the 1960s, he shifted to real estate development and oversaw several large-scale residential projects. Over the course of his career, he carried out more than a thousand projects in and around Montreal.<\\\/p>  <p>Very involved in the community, Kalman was an active supporter of the Shaar Hashomayim Congregation. As well, he raised funds for the United Jewish Appeal and State of Israel Bonds, and offered his professional services to the Jewish Theological Seminary in New York. He also  made generous donations to several universities in Israel and to Montreal\\u2019s McGill University.   <\\\/p>  <p>Compiled by Valerie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Max Kalman - Workmen's Circle Centre\",\"display_title\":\"Max Kalman - Workmen's Circle Centre (1935-2015)\",\"name\":\"Max Kalman - Workmen's Circle Centre\"},{\"id\":3716,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Allied Jewish Community Services\",\"title\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"title_en\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"title_fr\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-allied-jewish-community-services\\\/\",\"coordinates\":[{\"latitude\":45.5064855,\"longitude\":-73.57269562}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"493 Sherbrooke O., Montreal\",\"address_en\":\"493 Sherbrooke O., Montreal\",\"address_fr\":\"493 Sherbrooke O., Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"display_title\":\"Maxwell Goldstein - Allied Jewish Community Services (1965-1972)\",\"name\":\"Maxwell Goldstein - Allied Jewish Community Services\"},{\"id\":3717,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Allied Jewish Community Services\",\"title\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"title_en\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-allied-jewish-community-services-2\\\/\",\"coordinates\":[{\"latitude\":45.4889725,\"longitude\":-73.6362699}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\"],\"address\":\"5151 C\\u00f4te Ste. Catherine Rd., Montreal\",\"address_en\":\"5151 C\\u00f4te Ste. Catherine Rd., Montreal\",\"address_fr\":\"\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1993-12-31\",\"group_title\":\"Maxwell Goldstein - Allied Jewish Community Services\",\"display_title\":\"Maxwell Goldstein - Allied Jewish Community Services (1972-1993)\",\"name\":\"Maxwell Goldstein - Allied Jewish Community Services\"},{\"id\":3718,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Federation CJA\",\"title\":\"Maxwell Goldstein - Federation CJA\",\"title_en\":\"Maxwell Goldstein - Federation CJA\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-federation-cja\\\/\",\"coordinates\":[{\"latitude\":45.4889725,\"longitude\":-73.6362699}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\"],\"address\":\"5151 C\\u00f4te Ste. Catherine Rd., Montreal\",\"address_en\":\"5151 C\\u00f4te Ste. Catherine Rd., Montreal\",\"address_fr\":\"\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1993-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Maxwell Goldstein - Federation CJA\",\"display_title\":\"Maxwell Goldstein - Federation CJA (1993)\",\"name\":\"Maxwell Goldstein - Federation CJA\"},{\"id\":3715,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Federation of Jewish Community Services\",\"title\":\"Maxwell Goldstein - Federation of Jewish Community Services\",\"title_en\":\"Maxwell Goldstein - Federation of Jewish Community Services\",\"title_fr\":\"Maxwell Goldstein - Federation of Jewish Community Services\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-community-services\\\/\",\"coordinates\":[{\"latitude\":45.50648552,\"longitude\":-73.5726956}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"493 Sherbrooke O., Montreal\",\"address_en\":\"493 Sherbrooke O., Montreal\",\"address_fr\":\"493 Sherbrooke O. Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Maxwell Goldstein - Federation of Jewish Community Services\",\"display_title\":\"Maxwell Goldstein - Federation of Jewish Community Services (1951-1964)\",\"name\":\"Maxwell Goldstein - Federation of Jewish Community Services\"},{\"id\":3713,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Federation of Jewish Philanthropies\",\"title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"title_en\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"title_fr\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\",\"coordinates\":[{\"latitude\":45.5116553,\"longitude\":-73.5713405}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"3460 St. Urbain, Montreal\",\"address_en\":\"3460 St. Urbain, Montreal\",\"address_fr\":\"3460 St. Urbain, Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1919-12-31\",\"group_title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"display_title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies (1917-1919)\",\"name\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\"},{\"id\":3714,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Federation of Jewish Philanthropies\",\"title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"title_en\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"title_fr\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies-2\\\/\",\"coordinates\":[{\"latitude\":45.5064855,\"longitude\":-73.57269563}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"493 Sherbrooke O., Montreal\",\"address_en\":\"493 Sherbrooke O., Montreal\",\"address_fr\":\"493 Sherbrooke O. Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\",\"display_title\":\"Maxwell Goldstein - Federation of Jewish Philanthropies (1949-1950)\",\"name\":\"Maxwell Goldstein - Federation of Jewish Philanthropies\"},{\"id\":3703,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Residence\",\"title\":\"Maxwell Goldstein - Residence\",\"title_en\":\"Maxwell Goldstein - Residence\",\"title_fr\":\"Maxwell Goldstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-residence\\\/\",\"coordinates\":[{\"latitude\":45.4915248,\"longitude\":-73.5989976}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"3195 The Boulevard, Montreal\",\"address_en\":\"3195 The Boulevard, Montreal\",\"address_fr\":\"3195 The Boulevard, Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Maxwell Goldstein - Residence\",\"display_title\":\"Maxwell Goldstein - Residence (1912-1918)\",\"name\":\"Maxwell Goldstein - Residence\"},{\"id\":3708,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Residence\",\"title\":\"Maxwell Goldstein - Residence\",\"title_en\":\"Maxwell Goldstein - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4998392,\"longitude\":-73.5779391}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\"],\"address\":\"1228 Sherbrooke O., Montreal\",\"address_en\":\"1228 Sherbrooke O., Montreal\",\"address_fr\":\"\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. 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At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. 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At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1919-12-31\",\"group_title\":\"Maxwell Goldstein - Residence\",\"display_title\":\"Maxwell Goldstein - Residence (1919)\",\"name\":\"Maxwell Goldstein - Residence\"},{\"id\":3711,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Residence\",\"title\":\"Maxwell Goldstein - Residence\",\"title_en\":\"Maxwell Goldstein - Residence\",\"title_fr\":\"Maxwell Goldstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.4994868,\"longitude\":-73.5757927}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"1455 Drummond, Montreal\",\"address_en\":\"1455 Drummond, Montreal\",\"address_fr\":\"1455 Drummond., Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. 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When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"Maxwell Goldstein - Residence\",\"display_title\":\"Maxwell Goldstein - Residence (1920-1929)\",\"name\":\"Maxwell Goldstein - Residence\"},{\"id\":3712,\"type\":\"exhibit\",\"post_title\":\"Maxwell Goldstein &#8211; Residence\",\"title\":\"Maxwell Goldstein - Residence\",\"title_en\":\"Maxwell Goldstein - Residence\",\"title_fr\":\"Maxwell Goldstein - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/maxwell-goldstein-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.492697,\"longitude\":-73.5857957}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af86f7d3af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557af8e4df55c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afb745ad6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afbb3a5cbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc02bbfd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc45b639b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afc9c85638.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557afdb2aef24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685a5b2952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502685f4190e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502686abb6f7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502687e4cf138.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026880c5b6f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026883585d70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502688e2c8b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15026891aac4b8.webp\"],\"address\":\"2150 Sherbrooke O. Apt. 14, Montreal\",\"address_en\":\"2150 Sherbrooke O. Apt. 14, Montreal\",\"address_fr\":\"2150 Sherbrooke O., Montreal\",\"description\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_en\":\"<p> At the turn of the 20th century, Maxwell Goldstein (1863-1939) was a prominent lawyer and a leader in Montreal's Jewish community. He won renown in particular for his efforts to ensure equality for Jews in the school system and for founding the Federation of Jewish Philanthropies. <\\\/p>  <p>Goldstein belonged to a group of affluent uptown Jews who were both integrated into Protestant English-speaking society and highly influential within the Montreal Jewish community. In the 1880s, he was among the founders of the Reform synagogue Temple Emanu-El. Very active in various Jewish philanthropic organizations, he became the founding President of the Federation of Jewish Philanthropies (now known as the Combined Jewish Appeal, or CJA) in 1917. At a time of massive Jewish immigration to Montreal from Eastern Europe, the Jewish community sought to respond to the needs of newcomers through the creation of various philanthropic organizations, including the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a>, the Herzl Dispensary and the  Young Men's Hebrew Association . To promote efficiency and prevent an overlap of services, Goldstein and several associates decided to establish the Federation of Jewish Philanthropies, a multipartite initiative representing all Jewish organizations in Montreal. After several decades of organizational difficulties, the Federation enabled the Jewish community to provide greater assistance to its members. Goldstein presided over the Federation until 1920. <\\\/p>  <p> Maxwell Goldstein also played a significant role in Jewish education in Quebec. When the  Pinsler case  went to court (1901 to 1903), drawing public attention to the unequal treatment of Jews in the school system, he headed a committee that held discussions with the Protestant school board. He suggested that Jews be appointed to sit on the board as advisors on issues related to Jewish students, but his proposal was rejected. Goldstein believed that Jews should integrate into the Protestant system, and he fought throughout his career to ensure equality for Jewish students and respect for their civil liberties in the process of integration. <\\\/p>  <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher. <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"Maxwell Goldstein - Residence\",\"display_title\":\"Maxwell Goldstein - Residence (1930-1939)\",\"name\":\"Maxwell Goldstein - Residence\"},{\"id\":3640,\"type\":\"exhibit\",\"post_title\":\"McGill University Quota\",\"title\":\"McGill University Quota\",\"title_en\":\"McGill University Quota\",\"title_fr\":\"L\\u2019Universit\\u00e9 McGill et le quota sur les \\u00e9tudiants juifs\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mcgill-university-quota\\\/\",\"coordinates\":[{\"latitude\":45.5061666,\"longitude\":-73.57764151}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9603da796.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558c24591042e.webp\"],\"address\":\"845 Sherbrooke O., Montreal\",\"address_en\":\"845 Sherbrooke O., Montreal\",\"address_fr\":\"845 Sherbrooke O., Montr\\u00e9al\",\"description\":\"<p>From the late 1920s until the Second World War, McGill University enforced discriminatory  measures against Jewish students. For many Ashkenazi immigrants who arrived from Eastern  Europe at the start of the century, education represented the best prospect for social mobility.  This  was  reflected  in  a  significant  increase  in  Jewish  enrollment  at  Montreal  universities,  including McGill. Thus, for instance, in 1913, 6.8% of McGill students were Jewish; by 1924, this  number had risen to 25%.<\\\/p>  <p>McGill Principal Sir Arthur Currie worried that a large and ever-increasing Jewish presence  would prevent Anglo-Saxon Protestant students from receiving an adequate education. Ira Allan  Mackay, Dean of the Faculty of Arts, shared his concern. As a result, the Faculty increased the  admissions average to 75% for Jews, as compared to 60% for non-Jews. Meanwhile, a strict  quota was implemented by the Faculties of Medicine and Law, limiting Jewish enrollment to 10%  of all students. Harvard and Columbia were among several American universities that had  previously implemented similar measures.<\\\/p>  <p>Most of these discriminatory policies were not lifted until after the Second World War, despite  pressure  from  influential  individuals,  including  businessman  Samuel  Bronfman.  McGill\\u2019s  discriminatory policies in regard to Jews reveal an anti-Semitic bias prevalent among English-speaking Quebecers at the time. More insidious and less overt than that expressed by a number  of French-speaking intellectual, religious and political leaders, it was equally harmful in that it  limited the economic and social opportunities of Jews. McGill\\u2019s exclusionary policies can be  considered comparable to the antisemitic incidents that occurred at Universit\\u00e9 de Montr\\u00e9al  and to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\\\/\\\">restrictions on the admission of Jewish medical interns<\\\/a> to the city\\u2019s Catholic hospitals  during the same period.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the late 1920s until the Second World War, McGill University enforced discriminatory  measures against Jewish students. For many Ashkenazi immigrants who arrived from Eastern  Europe at the start of the century, education represented the best prospect for social mobility.  This  was  reflected  in  a  significant  increase  in  Jewish  enrollment  at  Montreal  universities,  including McGill. Thus, for instance, in 1913, 6.8% of McGill students were Jewish; by 1924, this  number had risen to 25%.<\\\/p>  <p>McGill Principal Sir Arthur Currie worried that a large and ever-increasing Jewish presence  would prevent Anglo-Saxon Protestant students from receiving an adequate education. Ira Allan  Mackay, Dean of the Faculty of Arts, shared his concern. As a result, the Faculty increased the  admissions average to 75% for Jews, as compared to 60% for non-Jews. Meanwhile, a strict  quota was implemented by the Faculties of Medicine and Law, limiting Jewish enrollment to 10%  of all students. Harvard and Columbia were among several American universities that had  previously implemented similar measures.<\\\/p>  <p>Most of these discriminatory policies were not lifted until after the Second World War, despite  pressure  from  influential  individuals,  including  businessman  Samuel  Bronfman.  McGill\\u2019s  discriminatory policies in regard to Jews reveal an anti-Semitic bias prevalent among English-speaking Quebecers at the time. More insidious and less overt than that expressed by a number  of French-speaking intellectual, religious and political leaders, it was equally harmful in that it  limited the economic and social opportunities of Jews. McGill\\u2019s exclusionary policies can be  considered comparable to the antisemitic incidents that occurred at Universit\\u00e9 de Montr\\u00e9al  and to <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/dr-sam-rabinovitch-and-the-notre-dame-hospital-strike-hopital-notre-dame\\\/\\\">restrictions on the admission of Jewish medical interns<\\\/a> to the city\\u2019s Catholic hospitals  during the same period.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1950-01-01\",\"group_title\":\"McGill University Quota\",\"display_title\":\"McGill University Quota (1924-1950)\",\"name\":\"McGill University Quota\"},{\"id\":3323,\"type\":\"exhibit\",\"post_title\":\"Melech Ravitch &#8211; Residence\",\"title\":\"Melech Ravitch - Residence\",\"title_en\":\"Melech Ravitch - Residence\",\"title_fr\":\"Melech Ravitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/melech-ravitch-residence\\\/\",\"coordinates\":[{\"latitude\":45.516049,\"longitude\":-73.588962}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf36e96e254.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de02edfe2517.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0304ebba8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0307179eb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0314a046ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb74ab890ac3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7563b17789.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb756683af98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf417160da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf4285140f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf43d81145.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf4541be17.webp\"],\"address\":\"11 C\\u00f4te-Ste-Catherine Apt. 2, Montreal\",\"address_en\":\"11 C\\u00f4te-Ste-Catherine Apt. 2, Montreal\",\"address_fr\":\"11 C\\u00f4te-Ste-Catherine, Apt. 2, Montr\\u00e9al\",\"description\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1959-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Melech Ravitch - Residence\",\"display_title\":\"Melech Ravitch - Residence (1959-1964)\",\"name\":\"Melech Ravitch - Residence\"},{\"id\":3360,\"type\":\"exhibit\",\"post_title\":\"Melech Ravitch &#8211; Residence\",\"title\":\"Melech Ravitch - Residence\",\"title_en\":\"Melech Ravitch - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/melech-ravitch-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5182199,\"longitude\":-73.587573}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf36e96e254.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de02edfe2517.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0304ebba8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0307179eb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0314a046ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb74ab890ac3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7563b17789.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb756683af98.webp\"],\"address\":\"4479 de l'Esplanade Apt. 5, Montreal\",\"address_en\":\"4479 de l'Esplanade Apt. 5, Montreal\",\"address_fr\":\"\",\"description\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1943-12-31\",\"group_title\":\"Melech Ravitch - Residence\",\"display_title\":\"Melech Ravitch - Residence (1942-1943)\",\"name\":\"Melech Ravitch - Residence\"},{\"id\":3361,\"type\":\"exhibit\",\"post_title\":\"Melech Ravitch &#8211; Residence\",\"title\":\"Melech Ravitch - Residence\",\"title_en\":\"Melech Ravitch - Residence\",\"title_fr\":\"Melech Ravitch - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/melech-ravitch-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5223039,\"longitude\":-73.5987604}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf36e96e254.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de02edfe2517.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0304ebba8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0307179eb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0314a046ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb74ab890ac3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7563b17789.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb756683af98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf417160da.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf4285140f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf43d81145.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ccf4541be17.webp\"],\"address\":\"5314 de l'Esplanade, Montreal\",\"address_en\":\"5314 de l'Esplanade, Montreal\",\"address_fr\":\"5314 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published <i>Nakete lider (Naked Poems)<\\\/i>, in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, <i>Di Lider fun mayne lider (The Poems of My Poems<\\\/i>; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published <i>Nakete lider (Naked Poems)<\\\/i>, in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p>  <p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, <i>Di Lider fun mayne lider (The Poems of My Poems<\\\/i>; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Melech Ravitch - Residence\",\"display_title\":\"Melech Ravitch - Residence (1944-1948)\",\"name\":\"Melech Ravitch - Residence\"},{\"id\":3362,\"type\":\"exhibit\",\"post_title\":\"Melech Ravitch &#8211; Residence\",\"title\":\"Melech Ravitch - Residence\",\"title_en\":\"Melech Ravitch - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/melech-ravitch-residence-4\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ddf36e96e254.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de02edfe2517.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0304ebba8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0307179eb6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14de0314a046ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb74ab890ac3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7563b17789.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb756683af98.webp\"],\"address\":\"5431 Trans Island Avenue, Montreal\",\"address_en\":\"5431 Trans Island Avenue, Montreal\",\"address_fr\":\"\",\"description\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p><p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p><p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>A famed Yiddish writer, who wrote under the pseudonym Melech Ravitch, Zekharye-Khone Bergner was born in Radymno, eastern Galicia, in 1893. He received a mostly secular education, with Polish and German the main languages spoken at home. At age 15, Ravitch became involved in the movement to preserve Yiddish as the language of the Jewish people. Living in Vienna, he began writing poetry, including the 1912 collection Oyf der shvel (On the Threshold) and 1918\\u2019s \\u201cSpinoza,\\u201d the deep philosophical meditations of which became a major trope of Ravitch\\u2019s work.<\\\/p>  <p>In 1921, Ravitch moved to Warsaw and published Nakete lider (Naked Poems), in which he attempted to integrate the modernist themes of secularism and spiritual alienation with the Yiddish language and strongly East European context. A leading figure in Warsaw intellectual life (he translated Kafka into Yiddish in 1924, the year of the latter\\u2019s death), Ravitch served as executive secretary of the Association of Jewish Writers and Journalists in Warsaw, the epicentre of the Yiddish literary world, from 1924 to 1934. As the situation for Jews in Europe deteriorated, Ravitch decided to leave Poland, living briefly in Australia, Mexico, New York, and Argentina, before settling in Montreal in 1941.<\\\/p><p>In Montreal, Ravitch became immediately involved in the already dynamic Yiddish intellectual life of the city, serving briefly as head of the Jewish Public Library. He published an anthology of his works, Di Lider fun mayne lider (The Poems of My Poems; 1954), and lived in Montreal until his death in 1976, publishing several more volumes of poetry, and helping foster a vibrant postwar Yiddish literary culture perhaps unparalleled anywhere else in the world. Ravitch is often considered to have been not merely a writer and editor, but also a central figure in modern Jewish writing who attempted to unite writers from around the world for the sake of encouraging the growth of Yiddish literature.<\\\/p><p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"1976-12-31\",\"group_title\":\"Melech Ravitch - Residence\",\"display_title\":\"Melech Ravitch - Residence (1965-1976)\",\"name\":\"Melech Ravitch - Residence\"},{\"id\":3674,\"type\":\"exhibit\",\"post_title\":\"Menashe Lavut\",\"title\":\"Menashe Lavut \",\"title_en\":\"Menashe Lavut \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/menashe-lavut\\\/\",\"coordinates\":[{\"latitude\":45.5169288,\"longitude\":-73.5733328}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394673bd7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394f0b1885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f39547225cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3960998b42.webp\"],\"address\":\"204 Ave. des Pins E., Montreal \",\"address_en\":\"204 Ave. des Pins E., Montreal \",\"address_fr\":\"\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1910-12-31\",\"group_title\":\"Menashe Lavut\",\"display_title\":\"Menashe Lavut (1909-1910)\",\"name\":\"Menashe Lavut\"},{\"id\":3675,\"type\":\"exhibit\",\"post_title\":\"Menashe Lavut\",\"title\":\"Menashe Lavut \",\"title_en\":\"Menashe Lavut \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/menashe-lavut-2\\\/\",\"coordinates\":[{\"latitude\":45.5113628,\"longitude\":-73.5672454}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394673bd7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394f0b1885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f39547225cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3960998b42.webp\"],\"address\":\"2008 St. Laurent, Montreal \",\"address_en\":\"2008 St. Laurent, Montreal \",\"address_fr\":\"\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1912-12-31\",\"group_title\":\"Menashe Lavut\",\"display_title\":\"Menashe Lavut (1911-1912)\",\"name\":\"Menashe Lavut\"},{\"id\":3660,\"type\":\"exhibit\",\"post_title\":\"Menashe Lavut &#8211; Lavut Building\",\"title\":\"Menashe Lavut - Lavut Building \",\"title_en\":\"Menashe Lavut - Lavut Building \",\"title_fr\":\"Menashe Lavut \\u2013 \\u00c9difice Lavut \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/menashe-lavut-lavut-building\\\/\",\"coordinates\":[{\"latitude\":45.5143909,\"longitude\":-73.5753238}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394673bd7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394f0b1885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f39547225cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3960998b42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b20711b6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b21146b344.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b279e4824c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b284f3c0d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2a3519773.webp\"],\"address\":\"3720 Clark, Montreal \",\"address_en\":\"3720 Clark, Montreal \",\"address_fr\":\"3720 Clark, Montreal\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1921-01-01\",\"group_title\":\"Menashe Lavut - Lavut Building\",\"display_title\":\"Menashe Lavut - Lavut Building (1913-1921)\",\"name\":\"Menashe Lavut - Lavut Building\"},{\"id\":3552,\"type\":\"exhibit\",\"post_title\":\"Montefiore Club\",\"title\":\"Montefiore Club \",\"title_en\":\"Montefiore Club \",\"title_fr\":\"Montefiore Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-club\\\/\",\"coordinates\":[{\"latitude\":45.502466,\"longitude\":-73.5713041}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616fe75437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504619aa2a357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b88d5b5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a5f589bd89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a5f7426525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a5faea3c4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a5fe76b985.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a60219ae05.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a6089297aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a60d043d6f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a612a6b0bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a616656530.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916db1adc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e60919e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e9e53961.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916ee15519c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916f03a0979.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916fe25176c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917048d3500.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591706c74892.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917090336a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170d7692d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170fb4b3a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917129df0e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591716beed5f.webp\"],\"address\":\"705 Ste. Catherine O., Montreal\",\"address_en\":\"705 Ste. Catherine O., Montreal\",\"address_fr\":\"705 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1896-01-01\",\"end\":\"1900-01-01\",\"group_title\":\"Montefiore Club\",\"display_title\":\"Montefiore Club (1896-1900)\",\"name\":\"Montefiore Club\"},{\"id\":3553,\"type\":\"exhibit\",\"post_title\":\"Montefiore Club\",\"title\":\"Montefiore Club \",\"title_en\":\"Montefiore Club \",\"title_fr\":\"Montefiore Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-club-2\\\/\",\"coordinates\":[{\"latitude\":45.4975572,\"longitude\":-73.575203}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616fe75437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504619aa2a357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b88d5b5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e095c6e91f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e09bdac1db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0a23eb7d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0a76609b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0abb33004.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0af2bf4ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0b2b8f008.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0ba312ef8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0bc55977a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916db1adc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e60919e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e9e53961.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916ee15519c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916f03a0979.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916fe25176c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917048d3500.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591706c74892.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917090336a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170d7692d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170fb4b3a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917129df0e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591716beed5f.webp\"],\"address\":\"1312 Ste. Catherine O., Montreal\",\"address_en\":\"1312 Ste. Catherine O., Montreal\",\"address_fr\":\"1312 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p> \\r\\n\\r\\n<p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p> \\r\\n\\r\\n<p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p> \\r\\n\\r\\n<p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>\\r\\n\\r\\n<p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\\r\\n\",\"description_en\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p> \\r\\n\\r\\n<p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p> \\r\\n\\r\\n<p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p> \\r\\n\\r\\n<p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>\\r\\n\\r\\n<p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>\\r\\n\",\"description_fr\":\"\",\"start\":\"1901-01-01\",\"end\":\"1905-01-01\",\"group_title\":\"Montefiore Club\",\"display_title\":\"Montefiore Club (1901-1905)\",\"name\":\"Montefiore Club\"},{\"id\":3554,\"type\":\"exhibit\",\"post_title\":\"Montefiore Club\",\"title\":\"Montefiore Club \",\"title_en\":\"Montefiore Club \",\"title_fr\":\"Montefiore Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-club-3\\\/\",\"coordinates\":[{\"latitude\":45.4944228,\"longitude\":-73.5761084}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616fe75437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504619aa2a357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b88d5b5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0d406c919.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0e36e6de0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0e5d2955a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0e886ff40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0ec4cdc33.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0f7428767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e0fc9ad6ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e1024d2e98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e107d1d24a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504e109b491f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916db1adc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e60919e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e9e53961.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916ee15519c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916f03a0979.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916fe25176c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917048d3500.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591706c74892.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917090336a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170d7692d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170fb4b3a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917129df0e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591716beed5f.webp\"],\"address\":\"1195 Guy St., Montreal\",\"address_en\":\"1195 Guy St., Montreal\",\"address_fr\":\"1195 Guy, Montr\\u00e9al\",\"description\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"2010-01-01\",\"group_title\":\"Montefiore Club\",\"display_title\":\"Montefiore Club (1906-2010)\",\"name\":\"Montefiore Club\"},{\"id\":3336,\"type\":\"exhibit\",\"post_title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title_en\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title_fr\":\"Montreal Hebrew Orphans\\u2019 Home \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\",\"coordinates\":[{\"latitude\":45.5183221,\"longitude\":-73.5904709}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c98b74c17.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c9ac9a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb76e2d86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb88cdd60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb9d0bb74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7fe7994f98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dabe49d191.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dac812d2d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dac9e71107.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dacba2e7ab.webp\"],\"address\":\"4650 Jeanne-Mance, Montreal\",\"address_en\":\"4650 Jeanne-Mance, Montreal\",\"address_fr\":\"4650 Jeanne-Mance, Montr\\u00e9al\",\"description\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1936-01-01\",\"group_title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"display_title\":\"Montefiore Hebrew Orphans\\u2019 Home (1918-1936)\",\"name\":\"Montefiore Hebrew Orphans\\u2019 Home\"},{\"id\":3337,\"type\":\"exhibit\",\"post_title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title_en\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-hebrew-orphans-home-2\\\/\",\"coordinates\":[{\"latitude\":45.4785306,\"longitude\":-73.60816081}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c98b74c17.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c9ac9a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb76e2d86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb88cdd60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb9d0bb74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eb7ff7c2f934.webp\"],\"address\":\"SW Corner of Claremont and Windsor, Montreal\",\"address_en\":\"SW Corner of Claremont and Windsor, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1942-12-31\",\"group_title\":\"Montefiore Hebrew Orphans\\u2019 Home\",\"display_title\":\"Montefiore Hebrew Orphans\\u2019 Home (1936-1942)\",\"name\":\"Montefiore Hebrew Orphans\\u2019 Home\"},{\"id\":3548,\"type\":\"exhibit\",\"post_title\":\"Montefiore Social and Dramatic Club\",\"title\":\"Montefiore Social and Dramatic Club\",\"title_en\":\"Montefiore Social and Dramatic Club\",\"title_fr\":\"Montefiore Social and Dramatic Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-social-and-dramatic-club\\\/\",\"coordinates\":[{\"latitude\":45.5016223,\"longitude\":-73.5599239}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616685162d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616b01ec31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616fe75437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15046179ab11ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15046190781e7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461988756cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504619aa2a357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b1ea8993.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b4b8e17e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b88d5b5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461bb62e6be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461bd25865c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916db1adc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e60919e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e9e53961.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916ee15519c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916f03a0979.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916fe25176c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917048d3500.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591706c74892.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917090336a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170d7692d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170fb4b3a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917129df0e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591716beed5f.webp\"],\"address\":\"410 St. Jacques, Montreal\",\"address_en\":\"410 St. Jacques, Montreal\",\"address_fr\":\"410 St-Jacques, Montr\\u00e9al\",\"description\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1884-01-01\",\"end\":\"1887-01-01\",\"group_title\":\"Montefiore Social and Dramatic Club\",\"display_title\":\"Montefiore Social and Dramatic Club (1884-1887)\",\"name\":\"Montefiore Social and Dramatic Club\"},{\"id\":3551,\"type\":\"exhibit\",\"post_title\":\"Montefiore Social and Dramatic Club\",\"title\":\"Montefiore Social and Dramatic Club\",\"title_en\":\"Montefiore Social and Dramatic Club\",\"title_fr\":\"Montefiore Social and Dramatic Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montefiore-social-and-dramatic-club-2\\\/\",\"coordinates\":[{\"latitude\":45.4987358,\"longitude\":-73.5740565}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504616fe75437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504619aa2a357.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150461b88d5b5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a55cddad21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a55ef52ed4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a56216c373.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a569b718d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a56e07249e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a575908b93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a57e346386.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a58179e0d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1504a5849aed95.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916db1adc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e60919e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916e9e53961.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916ee15519c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916f03a0979.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916fe25176c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917048d3500.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591706c74892.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917090336a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170d7692d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559170fb4b3a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155917129df0e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591716beed5f.webp\"],\"address\":\"1200 Ste. Catherine O., Montreal\",\"address_en\":\"1200 Ste. Catherine O., Montreal\",\"address_fr\":\"1198-1200 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>Formed in 1880, the Montefiore Club was established by a group of young Jewish men, aged fifteen to twenty-three, in response to a growing need for a social group for their peers. It grew into an exclusive club for many of the wealthiest and most influential members of the Jewish community. The club was named after Sir Moses Montefiore, the influential and highly regarded British Jewish philanthropist well known for rescuing captive Jews around the world and for supporting Jewish settlement in Palestine. In response to the club\\u2019s use of his name, Sir Moses not only sent his blessing, but also sent a ten-pound note. A copy of the note was put on display over the club\\u2019s entrance.<\\\/p>     <p>The club met weekly for readings, essays, debates, and vocal and instrumental music recitals. It relocated three times during its existence, and its members approved the final location at 1195 Guy Street in 1906. The club was remembered for its heroic assistance during a fire in 1918 at the Grey Nuns convent across the street; members helped individuals get out of harm\\u2019s way and then temporarily housed the convent\\u2019s inhabitants.<\\\/p>     <p>Members usually came from wealthy means, and had to demonstrate a lifelong commitment to the Jewish community. In its early years, key members of the Montefiore Club included <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/maxwell-goldstein-federation-of-jewish-philanthropies\\\/\\\">Maxwell Goldstein,<\\\/a> Michael Hirsch, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/\\\">Lyon Cohen,<\\\/a> Samuel Jacobs, and Norman Genser. In the second half of the twentieth century, well-known men such as Allan, Harry, and Samuel Bronfman, Samuel Steinberg, Harry Batshaw, David Azrieli, Leo Kolber, and Samuel Godinsky were part of this select club. Members often made major decisions for the Montreal Jewish community, including founding the Federation of Jewish Philanthropies in 1917, and developing the Jewish General Hospital, which opened in 1934.<\\\/p>     <p>Despite its influence and commitment to the Jewish community, the club faced a substantial decline in membership beginning in the 1990s. At the beginning of that decade, membership numbered approximately 600; by its final year in 2010, the total plummeted to 72. Initially a very secretive institution, the club opened its doors to the public for the first time in 2005, in an attempt to keep the club running. In August 2010, the Montefiore Club closed its doors for the final time. Concordia University purchased the property the following month.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1893-01-01\",\"end\":\"1895-01-01\",\"group_title\":\"Montefiore Social and Dramatic Club\",\"display_title\":\"Montefiore Social and Dramatic Club (1893-1895)\",\"name\":\"Montefiore Social and Dramatic Club\"},{\"id\":4167,\"type\":\"exhibit\",\"post_title\":\"Montreal Bagel Bakery\",\"title\":\"Montreal Bagel Bakery\",\"title_en\":\"Montreal Bagel Bakery\",\"title_fr\":\"Montreal Bagel Bakery\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montreal-bagel-bakery\\\/\",\"coordinates\":[{\"latitude\":45.5157171,\"longitude\":-73.5766236}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48cb76608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c43c96e510.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45052a7b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c45a8bf690.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46ce8245a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4821eba81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4d4028c29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4dcc331b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4df07c4fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4e216db56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4ed4bf7f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f46e63328.webp\"],\"address\":\"3835 St-Laurent, Montreal\",\"address_en\":\"3835 St-Laurent, Montreal\",\"address_fr\":\"3835 St. Laurent, Montr\\u00e9al\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p> <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p> <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932. It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p> <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren.<\\\/p> <p> St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery.<\\\/p> <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1949-01-01\",\"group_title\":\"Montreal Bagel Bakery\",\"display_title\":\"Montreal Bagel Bakery (1932-1949)\",\"name\":\"Montreal Bagel Bakery\"},{\"id\":4158,\"type\":\"exhibit\",\"post_title\":\"Montreal Hebrew Old People&#8217;s and Sheltering Home &#8211; Moshav Zkainim\",\"title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"title_en\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"title_fr\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montreal-hebrew-old-peoples-and-sheltering-home-moshav-zkainim\\\/\",\"coordinates\":[{\"latitude\":45.5104569,\"longitude\":-73.56863961}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a72ea054.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4557bac7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15771290a24567.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46d656b5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c470c65339.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47b13ef6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47e21c94c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c481514750.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157712e45cc949.webp\"],\"address\":\"SE Corner of St-Urbain and Evans\",\"address_en\":\"SE Corner of St-Urbain and Evans\",\"address_fr\":\"Coin SE de St-Urbain et Evans\",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1910-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"display_title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim (1910-1928)\",\"name\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\"},{\"id\":4159,\"type\":\"exhibit\",\"post_title\":\"Montreal Hebrew Old People&#8217;s and Sheltering Home &#8211; Moshav Zkainim\",\"title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"title_en\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"title_fr\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montreal-hebrew-old-peoples-and-sheltering-home-moshav-zkainim-2\\\/\",\"coordinates\":[{\"latitude\":45.5178421,\"longitude\":-73.5868009}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48b4d03d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c48c21b3b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1577129d2b515b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743b91b404c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743ba9ec782.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743befacd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743c1459213.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743c3b1f69e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743c7514f33.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_157743dfc075ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15775357d2fa95.webp\"],\"address\":\"4374 de l'Esplanade\",\"address_en\":\"4374 de l'Esplanade\",\"address_fr\":\"4374 av. de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>   \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a>   \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1961-12-31\",\"group_title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\",\"display_title\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim (1927-1961)\",\"name\":\"Montreal Hebrew Old People's and Sheltering Home - Moshav Zkainim\"},{\"id\":3317,\"type\":\"exhibit\",\"post_title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title_en\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title_fr\":\"Montreal Hebrew Orphans\\u2019 Home \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\",\"coordinates\":[{\"latitude\":45.5104569,\"longitude\":-73.5686396}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c98b74c17.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c9ac9a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb76e2d86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb88cdd60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb9d0bb74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dabe49d191.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dac812d2d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dac9e71107.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558dacba2e7ab.webp\"],\"address\":\"Southeast corner Rue Evans and St. Urbain, Montreal\",\"address_en\":\"Southeast corner Rue Evans and St. Urbain, Montreal\",\"address_fr\":\"St-Urbain et Evans, Montr\\u00e9al\",\"description\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1921-01-01\",\"group_title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"display_title\":\"Montreal Hebrew Orphans\\u2019 Home (1909-1921)\",\"name\":\"Montreal Hebrew Orphans\\u2019 Home\"},{\"id\":3335,\"type\":\"exhibit\",\"post_title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title_en\":\"Montreal Hebrew Orphans\\u2019 Home\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/montreal-hebrew-orphans-home-2\\\/\",\"coordinates\":[{\"latitude\":45.4785306,\"longitude\":-73.60816081}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c98b74c17.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5c9ac9a17c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb76e2d86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb88cdd60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5cb9d0bb74.webp\"],\"address\":\"SW Corner of Claremont and Windsor, Montreal\",\"address_en\":\"SW Corner of Claremont and Windsor, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_en\":\"<p>The Montreal Hebrew Orphans\\u2019 Home opened in 1909 on 18 Evans Street. Despite its name, the home initially took in transients and the elderly as well as orphans. At the time, the term orphan did not necessarily mean a child without parents--many children of impoverished single parents were also categorized as such. In the context of massive Jewish immigration from Eastern Europe, the existing Jewish community arranged to provide support to the predominantly poor new migrants. Furthermore, juvenile delinquency was a very present reality at the beginning of the century, and was often associated with \\u201cforeigners\\u201d and immigrants. The Jewish community therefore organized itself to deal with these problems, creating agencies such as the Juvenile Aid Department and the Neighborhood Settlement House. In this context, the Baron de Hirsch Institute was a pioneer in providing services for Jewish inhabitants of the poor downtown area, and it helped establish the Orphans\\u2019 Home.<\\\/p>  <p>In 1921, the home was forced to relocate to larger facilities at 500 Claremont Avenue. The number of Jewish orphans in the city was rising, and the Federation of Jewish Philanthropies and other Jewish community groups collected funds for the new home, which had improved accommodations and a school. The orphanage\\u2019s school taught traditional Jewish prayers, ethics, and the Hebrew language. It also taught its residents to prepare Jewish meals in an effort to pass on traditions normally acquired from parents. The orphans spent summers at a camp in the town of Shawbridge, where they could get fresh air and recreation. In 1922, while many children were in Shawbridge, fire struck the camp, killing 12 of the vacationing children. The deceased children were buried in one mass grave at the Shaar Hashomayim Cemetery on Mount Royal.<\\\/p>  <p>The Montefiore Orphans\\u2019 Home, originally located on Jeanne Mance, opened in 1918. Like the Montefiore Club, the orphanage was named after the famed British Jewish philanthropist, Sir Moses Montefiore. This second home merged with the Montreal Hebrew Orphans\\u2019 Home in 1936, again accommodating an increasing number of orphans. However, by the 1940s, the orphanages were forced to close due to lack of funding and the rise of foster care in Quebec. Many of the children who were raised at the orphanages were integrated into the community and grew up to become active members. They continued to hold alumni events for years.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1942-12-31\",\"group_title\":\"Montreal Hebrew Orphans\\u2019 Home\",\"display_title\":\"Montreal Hebrew Orphans\\u2019 Home (1921-1942)\",\"name\":\"Montreal Hebrew Orphans\\u2019 Home\"},{\"id\":3828,\"type\":\"exhibit\",\"post_title\":\"Monument National\",\"title\":\"Monument National\",\"title_en\":\"Monument National\",\"title_fr\":\"Monument National\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/monument-national\\\/\",\"coordinates\":[{\"latitude\":45.5091906,\"longitude\":-73.5623526}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ea29b8c60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ead580353.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ed2dd793d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5edb969246.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ee7d3b6e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ea29b8c60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ead580353.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ed2dd793d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5edb969246.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150d5ee7d3b6e3.webp\"],\"address\":\"1182 St-Laurent, Montr\\u00e9al\",\"address_en\":\"1182 St-Laurent, Montr\\u00e9al\",\"address_fr\":\"1182 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>Inaugurated in 1893, the Th\\u00e9\\u00e2tre du Monument National was a bastion for Montreal Yiddish culture from the end of the 19th century through to the 1940s. Located in the heart of the Jewish immigrant district on St. Lawrence Boulevard near St. Catherine Street, the Monument National was built by the Soci\\u00e9t\\u00e9 Saint-Jean-Baptiste as a center for popular education and the promotion of French Canadian culture. Nonetheless, the Soci\\u00e9t\\u00e9 allowed Montreal\\u2019s Jewish community to rent the theatre\\u2019s main rehearsal hall until the late 1950s.<\\\/p>    <p>During this period, a massive influx of Jews from Eastern Europe enabled the emergence of Yiddish culture in Montreal. Jacob Gordin\\u2019s King Lear, an important work in the Jewish repertoire, premiered at the Monument National in 1897. Its triumphant success paved the way for the further development of Yiddish theatre at the Monument: over the next five decades, renowned North American actors took to its stage to perform such major works as Bar Kokhba by Goldfaden and Alexander, Prince of Jerusalemby Latteiner, as well as plays by Montreal authors. Although Montreal was the second-largest North American venue for Yiddish theatre, most productions presented at the Monument were imported from New York.<\\\/p>    <p>Following an initiative by Yiddish theatre director Louis Mitnik, the Monument National occasionally served as a place of worship as well, drawing large crowds for Rosh Hashanah and Yom Kippur celebrations. Literary discussions and Zionist lectures were held in the institution\\u2019s main hall, as were Jewish political events of a nationalist nature.<\\\/p>        <p>The Monument National played a key role in the development of both French Canadian and Yiddish culture in Montreal. For Jewish immigrants, it was a place to meet, debate and learn about the community\\u2019s history, religion and culture. Montreal\\u2019s tradition of Yiddish-language theatre remains alive today thanks to the Yiddish Theatre founded by Dora Wasserman, which continues to present productions in Yiddish at the Segal Arts Centre.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<p>\",\"description_en\":\"<p>Inaugurated in 1893, the Th\\u00e9\\u00e2tre du Monument National was a bastion for Montreal Yiddish culture from the end of the 19th century through to the 1940s. Located in the heart of the Jewish immigrant district on St. Lawrence Boulevard near St. Catherine Street, the Monument National was built by the Soci\\u00e9t\\u00e9 Saint-Jean-Baptiste as a center for popular education and the promotion of French Canadian culture. Nonetheless, the Soci\\u00e9t\\u00e9 allowed Montreal\\u2019s Jewish community to rent the theatre\\u2019s main rehearsal hall until the late 1950s.<\\\/p>    <p>During this period, a massive influx of Jews from Eastern Europe enabled the emergence of Yiddish culture in Montreal. Jacob Gordin\\u2019s King Lear, an important work in the Jewish repertoire, premiered at the Monument National in 1897. Its triumphant success paved the way for the further development of Yiddish theatre at the Monument: over the next five decades, renowned North American actors took to its stage to perform such major works as Bar Kokhba by Goldfaden and Alexander, Prince of Jerusalemby Latteiner, as well as plays by Montreal authors. Although Montreal was the second-largest North American venue for Yiddish theatre, most productions presented at the Monument were imported from New York.<\\\/p>    <p>Following an initiative by Yiddish theatre director Louis Mitnik, the Monument National occasionally served as a place of worship as well, drawing large crowds for Rosh Hashanah and Yom Kippur celebrations. Literary discussions and Zionist lectures were held in the institution\\u2019s main hall, as were Jewish political events of a nationalist nature.<\\\/p>        <p>The Monument National played a key role in the development of both French Canadian and Yiddish culture in Montreal. For Jewish immigrants, it was a place to meet, debate and learn about the community\\u2019s history, religion and culture. Montreal\\u2019s tradition of Yiddish-language theatre remains alive today thanks to the Yiddish Theatre founded by Dora Wasserman, which continues to present productions in Yiddish at the Segal Arts Centre.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<p>\",\"description_fr\":\"\",\"start\":\"1893-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Monument National\",\"display_title\":\"Monument National (1893)\",\"name\":\"Monument National\"},{\"id\":3396,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler\\\/\",\"coordinates\":[{\"latitude\":45.5222424,\"longitude\":-73.5984371}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"5300 de l'Esplanade\",\"address_en\":\"5300 de l'Esplanade\",\"address_fr\":\"5300 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1932-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1931-1932)\",\"name\":\"Mordecai Richler\"},{\"id\":3397,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-2\\\/\",\"coordinates\":[{\"latitude\":45.5229873,\"longitude\":-73.6000211}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"5431 de l'Esplanade, Montreal\",\"address_en\":\"5431 de l'Esplanade, Montreal\",\"address_fr\":\"5431 de l'Esplanade, Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1934-1935)\",\"name\":\"Mordecai Richler\"},{\"id\":3398,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-3\\\/\",\"coordinates\":[{\"latitude\":45.5170056,\"longitude\":-73.5923362}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"4646 Hutchison, Montreal\",\"address_en\":\"4646 Hutchison, Montreal\",\"address_fr\":\"4646 Hutchison, Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1936-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1936)\",\"name\":\"Mordecai Richler\"},{\"id\":3399,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-4\\\/\",\"coordinates\":[{\"latitude\":45.51814,\"longitude\":-73.589552}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"4599 Jeanne-Mance, Montreal\",\"address_en\":\"4599 Jeanne-Mance, Montreal\",\"address_fr\":\"4599 Jeanne-Mance, Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1937)\",\"name\":\"Mordecai Richler\"},{\"id\":3400,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-5\\\/\",\"coordinates\":[{\"latitude\":45.5231961,\"longitude\":-73.596401}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"5257 St. Urbain, Montreal\",\"address_en\":\"5257 St. Urbain, Montreal\",\"address_fr\":\"5257 St. Urbain, Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1938-1948)\",\"name\":\"Mordecai Richler\"},{\"id\":3401,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-6\\\/\",\"coordinates\":[{\"latitude\":45.522004,\"longitude\":-73.599124}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"5325 Jeanne-Mance, Montreal\",\"address_en\":\"5325 Jeanne-Mance, Montreal\",\"address_fr\":\"5325 Jeanne-Mance, Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1949-1951)\",\"name\":\"Mordecai Richler\"},{\"id\":3402,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-7\\\/\",\"coordinates\":[{\"latitude\":45.4862172,\"longitude\":-73.6119469}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"218 Edgehill Rd., Westmount\",\"address_en\":\"218 Edgehill Rd., Westmount\",\"address_fr\":\"218 Edgehill Rd., Westmount\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1979-06-30\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1972-1979)\",\"name\":\"Mordecai Richler\"},{\"id\":3403,\"type\":\"exhibit\",\"post_title\":\"Mordecai Richler\",\"title\":\"Mordecai Richler\",\"title_en\":\"Mordecai Richler\",\"title_fr\":\"Mordecai Richler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/mordecai-richler-8\\\/\",\"coordinates\":[{\"latitude\":45.4996806,\"longitude\":-73.579493}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcd71b82ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dcddc0ff97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f0dceb656f2f.webp\"],\"address\":\"1321 Sherbrooke O., Montreal\",\"address_en\":\"1321 Sherbrooke O., Montreal\",\"address_fr\":\"1321 Sherbrooke O., Montreal\",\"description\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Mordecai Richler (1931-2001) is beyond doubt the most iconic author to emerge from the Montreal Jewish community. Born a \\u201cSt. Urbain Street boy\\u201d to a poor family in the Montreal Jewish ghetto, Richler\\u2019s ancestors nevertheless included his maternal grandfather, the influential religious leader and scholar, Rabbi Yudel Rosenberg. Richler\\u2019s own status as Montreal\\u2019s most famous and celebrated Jewish author is ironic, given his fraught relationship with the community and his often biting portrayal of its idiosyncrasies. In dozens of novels, screenplays, and works of non-fiction, Richler explored what it meant to be a Jew growing up in the tight-knit, isolated, mostly poor, and largely immigrant world along St. Urbain and \\u201dthe Main.\\u201d His writings provide an incomparable study of what life was like in this community, and are a portal through which one can view its unique and dynamic past.<\\\/p>    <p>Richler graduated from <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\"> Baron Byng High School<\\\/a> in 1948, where he was president of his class, before dropping out of Sir George Williams College (today\\u2019s Concordia University). He briefly lived in France and Spain in the early 1950s and then spent more than fifteen years in London, England, before moving back to Montreal in 1972, because he worried \\u201cabout being so long away from the roots of my discontent.\\u201d Richler remained in Montreal until his death from cancer in 2001, always writing and publishing on subjects as varied as sports, travel, and \\u2013 to great and lasting controversy \\u2013 Quebec separatism.<\\\/p>    <p>Richler survives in his widely-read works of fiction, most notably <i>The Apprenticeship of Duddy Kravitz<\\\/i> (1959), <i>St. Urbain\\u2019s Horseman<\\\/i> (1971), <i>Joshua Then and Now<\\\/i> (1980), <i>Solomon Gursky Was Here<\\\/i> (1989) and <i>Barney\\u2019s Version<\\\/i> (1997), and in the legacy of the Montreal Jewish community, from which his life and work cannot be disconnected. Richler described and defined the community for Canada and for the world and, whether he liked it or not, the community defined him, too.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1979-07-01\",\"end\":\"2001-12-31\",\"group_title\":\"Mordecai Richler\",\"display_title\":\"Mordecai Richler (1979-2001)\",\"name\":\"Mordecai Richler\"},{\"id\":4019,\"type\":\"exhibit\",\"post_title\":\"Morris \\u201cTwo Gun\\u201d Cohen &#8211; Judith Clark&#8217;s Gown Shop\",\"title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"title_en\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"title_fr\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/morris-two-gun-cohen-judith-clarks-gown-shop\\\/\",\"coordinates\":[{\"latitude\":45.4999799,\"longitude\":-73.5783997}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d018852d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d36bcd1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d612c885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261b7cd333.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2626aac315.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26295e0ca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262c8a663d.webp\"],\"address\":\"1254 Sherbrooke O, Montreal\",\"address_en\":\"1254 Sherbrooke O, Montreal\",\"address_fr\":\"1254 Sherbrooke O, Montreal\",\"description\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-12-31\",\"end\":\"1950-12-31\",\"group_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"display_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop (1943-1950)\",\"name\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\"},{\"id\":4020,\"type\":\"exhibit\",\"post_title\":\"Morris \\u201cTwo Gun\\u201d Cohen &#8211; Judith Clark&#8217;s Gown Shop\",\"title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"title_en\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"title_fr\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/morris-two-gun-cohen-judith-clarks-gown-shop-2\\\/\",\"coordinates\":[{\"latitude\":45.5010124,\"longitude\":-73.5752172}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d018852d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d36bcd1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d612c885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261b7cd333.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2626aac315.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26295e0ca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262c8a663d.webp\"],\"address\":\"2022 Peel, Montreal\",\"address_en\":\"2022 Peel, Montreal\",\"address_fr\":\"2022 Peel, Montreal\",\"description\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-12-31\",\"end\":\"1954-12-31\",\"group_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\",\"display_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop (1951-1954)\",\"name\":\"Morris \\u201cTwo Gun\\u201d Cohen - Judith Clark's Gown Shop\"},{\"id\":4005,\"type\":\"exhibit\",\"post_title\":\"Morris \\u201cTwo Gun\\u201d Cohen &#8211; Mount Royal Hotel\",\"title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel\",\"title_en\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel\",\"title_fr\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/morris-two-gun-cohen-mount-royal-hotel\\\/\",\"coordinates\":[{\"latitude\":45.5003956,\"longitude\":-73.5734692}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25cd117811.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d018852d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d36bcd1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d612c885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261b7cd333.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2626aac315.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26295e0ca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262c8a663d.webp\"],\"address\":\"1455 Peel, Montreal\",\"address_en\":\"1455 Peel, Montreal\",\"address_fr\":\"1455 Peel, Montreal\",\"description\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-12-31\",\"end\":\"1943-12-31\",\"group_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel\",\"display_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel (1943)\",\"name\":\"Morris \\u201cTwo Gun\\u201d Cohen - Mount Royal Hotel\"},{\"id\":4018,\"type\":\"exhibit\",\"post_title\":\"Morris \\u201cTwo Gun\\u201d Cohen &#8211; Residence\",\"title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Residence\",\"title_en\":\"Morris \\u201cTwo Gun\\u201d Cohen - Residence\",\"title_fr\":\"Morris \\u201cTwo Gun\\u201d Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/morris-two-gun-cohen-residence\\\/\",\"coordinates\":[{\"latitude\":45.4944218,\"longitude\":-73.6098669}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d018852d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d36bcd1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25d612c885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261b7cd333.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2626aac315.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26295e0ca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262c8a663d.webp\"],\"address\":\"3300 Ridgewood Apt.14, Montreal\",\"address_en\":\"3300 Ridgewood Apt.14, Montreal\",\"address_fr\":\"3300 Ridgewood Apt. 14, Montreal\",\"description\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>An adventurer, gambler, petty criminal and general in the Chinese military, Morris Cohen (1887\\u20131970) was born to Polish Jewish immigrants in London\\u2019s impoverished East End. In his youth, Cohen was said to be a petty thief, leading his concerned parents to send him to Canada in 1905. Cohen moved around Western Canada, staying in Saskatoon and Edmonton for a period of time. In Saskatoon, he encountered many Chinese workers who were often victims of racism. Cohen became immediately protective of the Chinese community, as he had suffered similar racism in England as a Jew. Along with Mah Sam, Cohen ran a \\u201cDisorderly House,\\u201d which would eventually be raided by police and land Cohen in prison. Cohen spent the years of World War One in Europe in the Canadian military, often overseeing the building of railroads by Chinese workers.<\\\/p>  \\t  <p>After the war, upon recommendation from Chinese Canadians, Cohen became the personal bodyguard of Chinese revolutionary and political leader Sun Yat-sen, until the leader\\u2019s death in 1925. It was during this time that Cohen, who had a penchant for self-promotion, was nicknamed \\u201cTwo Gun.\\u201d He explained that he had been shot in the arm in a gunfight while reaching for his revolver and was thereafter forced to carry two guns. When Chiang Kai-shek took power, Cohen, now a prominent member of the Chinese political party Kuomintang, was awarded the rank of general in the Chinese army\\u2014the only non-Chinese member ever to hold this rank. While Cohen\\u2019s relationship with Sun had been close, Chiang and Cohen remained strictly acquaintances.<\\\/p>    <p>In 1937, Japan invaded China and the Chinese army was no match for the highly organized Japanese military. The Japanese apprehended Cohen in 1941 and interned him at the Stanley Prison Camp in Hong Kong. Always having a keen way with words, Cohen managed to escape to Canada during a prisoner exchange between Allied forces and the Japanese. Cohen\\u2019s arrival in Montreal in late 1943 was marked by a barrage of media and on-lookers. Members of the Jewish community flocked to see him at the Mount Royal Hotel, including Samuel Bronfman, head of Canadian Jewish Congress. Two-Gun Cohen continued his involvement in Chinese politics and intrigues well after 1943, travelling to mainland China as well as Taiwan, even after the Communist Revolution of 1949. He was also instrumental in changing the Chinese UN delegate\\u2019s position from \\u201cagainst\\u201d to \\u201cabstention\\u201d in the vote for the partition plan for Palestine. Cohen married Judith Clark, owner of an elegant ladies clothing store in downtown Montreal. Following their divorce in 1956, Cohen decided to return to England, where he died in 1970, an eccentric footnote to Chinese and Jewish history.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1947-12-31\",\"end\":\"1951-12-31\",\"group_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Residence\",\"display_title\":\"Morris \\u201cTwo Gun\\u201d Cohen - Residence (1947-1951)\",\"name\":\"Morris \\u201cTwo Gun\\u201d Cohen - Residence\"},{\"id\":4031,\"type\":\"exhibit\",\"post_title\":\"Moses Judah Hayes &#8211; Chief of Police\",\"title\":\"Moses Judah Hayes - Chief of Police\",\"title_en\":\"Moses Judah Hayes - Chief of Police\",\"title_fr\":\"Moses Judah Hayes - Chief of Police\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moses-judah-hayes-chief-of-police\\\/\",\"coordinates\":[{\"latitude\":45.5091936,\"longitude\":-73.5516714}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbdf7bcefc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0dda573fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfc4aa1b34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0de3d9c7b3.webp\"],\"address\":\"350 St-Paul East, Montreal\",\"address_en\":\"350 St-Paul East, Montreal\",\"address_fr\":\"350 St-Paul Est, Montr\\u00e9al\",\"description\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1854-01-01\",\"end\":\"1861-01-01\",\"group_title\":\"Moses Judah Hayes - Chief of Police\",\"display_title\":\"Moses Judah Hayes - Chief of Police (1854-1861)\",\"name\":\"Moses Judah Hayes - Chief of Police\"},{\"id\":4030,\"type\":\"exhibit\",\"post_title\":\"Moses Judah Hayes &#8211; Hayes House\",\"title\":\"Moses Judah Hayes - Hayes House\",\"title_en\":\"Moses Judah Hayes - Hayes House\",\"title_fr\":\"Moses Judah Hayes - Hayes House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moses-judah-hayes-hayes-house\\\/\",\"coordinates\":[{\"latitude\":45.5122023,\"longitude\":-73.5507554}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbdf7bcefc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0dda573fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfc4aa1b34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0de3d9c7b3.webp\"],\"address\":\"364 St-Hubert, Montreal\",\"address_en\":\"364 St-Hubert, Montreal\",\"address_fr\":\"364 St-Hubert, Montr\\u00e9al\",\"description\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1849-01-01\",\"end\":\"1852-01-01\",\"group_title\":\"Moses Judah Hayes - Hayes House\",\"display_title\":\"Moses Judah Hayes - Hayes House (1849-1852)\",\"name\":\"Moses Judah Hayes - Hayes House\"},{\"id\":4022,\"type\":\"exhibit\",\"post_title\":\"Moses Judah Hayes &#8211; Residence\",\"title\":\"Moses Judah Hayes - Residence\",\"title_en\":\"Moses Judah Hayes - Residence\",\"title_fr\":\"Moses Judah Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moses-judah-hayes-residence\\\/\",\"coordinates\":[{\"latitude\":45.5113309,\"longitude\":-73.5518188}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbdf7bcefc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0dda573fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfc4aa1b34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0de3d9c7b3.webp\"],\"address\":\"SW Corner of Notre-Dame Est and Berri, Montreal, QC\",\"address_en\":\"SW Corner of Notre-Dame Est and Berri, Montreal, QC\",\"address_fr\":\"SW Corner of Notre-Dame Est and Berri, Montreal, QC\",\"description\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1843-01-01\",\"end\":\"1852-01-01\",\"group_title\":\"Moses Judah Hayes - Residence\",\"display_title\":\"Moses Judah Hayes - Residence (1843-1852)\",\"name\":\"Moses Judah Hayes - Residence\"},{\"id\":4028,\"type\":\"exhibit\",\"post_title\":\"Moses Judah Hayes &#8211; Residence\",\"title\":\"Moses Judah Hayes - Residence\",\"title_en\":\"Moses Judah Hayes - Residence\",\"title_fr\":\"Moses Judah Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moses-judah-hayes-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5041084,\"longitude\":-73.5584444}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbdf7bcefc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0dda573fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfc4aa1b34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0de3d9c7b3.webp\"],\"address\":\"215 St-Jacques, Montreal\",\"address_en\":\"215 St-Jacques, Montreal\",\"address_fr\":\"215 St-Jacques, Montr\\u00e9al\",\"description\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1853-01-01\",\"end\":\"1856-01-01\",\"group_title\":\"Moses Judah Hayes - Residence\",\"display_title\":\"Moses Judah Hayes - Residence (1853-1856)\",\"name\":\"Moses Judah Hayes - Residence\"},{\"id\":4029,\"type\":\"exhibit\",\"post_title\":\"Moses Judah Hayes &#8211; Residence\",\"title\":\"Moses Judah Hayes - Residence\",\"title_en\":\"Moses Judah Hayes - Residence\",\"title_fr\":\"Moses Judah Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moses-judah-hayes-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.508091,\"longitude\":-73.5531085}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfbdf7bcefc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0dda573fe8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfc4aa1b34f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c0de3d9c7b3.webp\"],\"address\":\"433 Place Jacques-Cartier, Montreal\",\"address_en\":\"433 Place Jacques-Cartier, Montreal\",\"address_fr\":\"433 Place Jacques-Cartier, Montr\\u00e9al\",\"description\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Moses Judah Hayes (1799-1861) was a prominent businessman and a dedicated public servant in 19th century Montreal. The founder of Canada\\u2019s first shopping center, Hayes was also the first and only Jew in the history of Montreal to serve as the city\\u2019s police chief.<\\\/p>  <p>The son of a merchant of Dutch origin, Hayes went into business with his brother-in-law Isaac Valentine to buy Montreal\\u2019s municipal waterworks. After making significant improvements to the utility, he resold it and built Hayes House, Canada\\u2019s first shopping center. Located in a four-storey building on Dalhousie Square (today the corner of Saint-Hubert and Notre-Dame), it included a grand hotel, a theatre (the Theatre Royal) and several boutiques. Hayes House soon became the city\\u2019s cultural center. When the Parliament Houses of United Canada were burned down in 1849, Parliament rented a space and convened in the establishment for the following six months. In 1852, a fire ravaged many downtown buildings and the Hayes House was burned to the ground. Moses Judas Hayes, then a widower and father of five children, found himself ruined.<\\\/p>  <p>Hayes\\u2019 situation improved in 1854, when he was offered the appointment of Chief of Police in recognition of his contribution to the city. He went on to hold the position until his death in 1861. Twenty years earlier, in 1833, he had been offered the appointment of justice of the peace following the passing of a law giving Jews equality of civil liberties. However, Hayes refused the appointment until 1837, when a condition requiring Jews to take a Christian oath of office was lifted. <\\\/p>  <p>Hayes contributed to the life of Montreal in a variety of ways: he modernized infrastructure, built a shopping center and was a dedicated civil servant. In the Jewish community, Hayes took part in a campaign to build a new synagogue for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\">Shearith Israel<\\\/a> congregation in 1883 and helped to found the Hebrew Philanthropic Society in 1847. Notably, he was one of the first Jews to enter into public service.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1857-01-01\",\"end\":\"1861-01-01\",\"group_title\":\"Moses Judah Hayes - Residence\",\"display_title\":\"Moses Judah Hayes - Residence (1857-1861)\",\"name\":\"Moses Judah Hayes - Residence\"},{\"id\":3978,\"type\":\"exhibit\",\"post_title\":\"Moshe Safdie &#8211; Habitat &#8217;67\",\"title\":\"Moshe Safdie - Habitat '67\",\"title_en\":\"Moshe Safdie - Habitat '67\",\"title_fr\":\"Moshe Safdie - Habitat '67\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moshe-safdie-habitat-67\\\/\",\"coordinates\":[{\"latitude\":45.499877,\"longitude\":-73.5437267}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67543c34bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a676f3a15ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a677a410ab6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\"],\"address\":\"2600 avenue Pierre-Dupuy, Montreal\",\"address_en\":\"2600 avenue Pierre-Dupuy, Montreal\",\"address_fr\":\"2600 ave. Pierre-Dupuy, Montreal\",\"description\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1967-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Moshe Safdie - Habitat '67\",\"display_title\":\"Moshe Safdie - Habitat '67 (1967)\",\"name\":\"Moshe Safdie - Habitat '67\"},{\"id\":3923,\"type\":\"exhibit\",\"post_title\":\"Moshe Safdie &#8211; Residence\",\"title\":\"Moshe Safdie - Residence\",\"title_en\":\"Moshe Safdie - Residence\",\"title_fr\":\"Moshe Safdie - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moshe-safdie-residence\\\/\",\"coordinates\":[{\"latitude\":45.5144655,\"longitude\":-73.6232821}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67543c34bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a676f3a15ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a677a410ab6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67543c34bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a676f3a15ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a677a410ab6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\"],\"address\":\"1940 Ave. Clinton, Montreal\",\"address_en\":\"1940 Ave. Clinton, Montreal\",\"address_fr\":\"1940 Ave. Clinton, Montreal\",\"description\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1953-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Moshe Safdie - Residence\",\"display_title\":\"Moshe Safdie - Residence (1953-1959)\",\"name\":\"Moshe Safdie - Residence\"},{\"id\":3976,\"type\":\"exhibit\",\"post_title\":\"Moshe Safdie &#8211; Residence\",\"title\":\"Moshe Safdie - Residence\",\"title_en\":\"Moshe Safdie - Residence\",\"title_fr\":\"Moshe Safdie - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moshe-safdie-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.508482,\"longitude\":-73.5730775}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67543c34bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a676f3a15ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a677a410ab6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\"],\"address\":\"3449 Hutchinson Apt. 7, Montreal\",\"address_en\":\"3449 Hutchinson Apt. 7, Montreal\",\"address_fr\":\"3449 Hutchinson Apt. 7, Montreal\",\"description\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1961-12-31\",\"group_title\":\"Moshe Safdie - Residence\",\"display_title\":\"Moshe Safdie - Residence (1960-1961)\",\"name\":\"Moshe Safdie - Residence\"},{\"id\":3977,\"type\":\"exhibit\",\"post_title\":\"Moshe Safdie &#8211; Residence\",\"title\":\"Moshe Safdie - Residence\",\"title_en\":\"Moshe Safdie - Residence\",\"title_fr\":\"Moshe Safdie - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moshe-safdie-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5090814,\"longitude\":-73.5795141}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a67543c34bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a676f3a15ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a677a410ab6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\"],\"address\":\"506 Ave. des Pins O. Apt. 2, Montreal\",\"address_en\":\"506 Ave. des Pins O. Apt. 2, Montreal\",\"address_fr\":\"506 Ave. des Pins O Apt. 2, Montreal\",\"description\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1966-12-31\",\"group_title\":\"Moshe Safdie - Residence\",\"display_title\":\"Moshe Safdie - Residence (1964-1966)\",\"name\":\"Moshe Safdie - Residence\"},{\"id\":3979,\"type\":\"exhibit\",\"post_title\":\"Moshe Safdie and Assoc.\",\"title\":\"Moshe Safdie and Assoc.\",\"title_en\":\"Moshe Safdie and Assoc.\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/moshe-safdie-and-assoc\\\/\",\"coordinates\":[{\"latitude\":45.4985456,\"longitude\":-73.577261}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6742927a8a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6745f5826a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6783a0bc0f.webp\"],\"address\":\"1315 de Maisonneueve O. 12th Floor, Montreal\",\"address_en\":\"1315 de Maisonneueve O. 12th Floor, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Internationally renowned architect Moshe Safdie (1938-) first attracted attention in 1967 with the design of Habitat 67. Resembling a Lego-like cluster of blocks, the housing complex was built as part of Expo 67 and has become a landmark of architectural modernity in Montreal.<\\\/p>    <p>Born in Haifa, Israel, Safdie moved to Canada with his family as a young man. He studied architecture at McGill University, developing the Habitat 67 concept as part of his Master\\u2019s thesis. After completing the project, he returned to Israel, where he worked on the restoration of Old Jerusalem and the design of the new town of Modi\\u2019in. His built projects include the new Yad Vashem buildings (Jerusalem Holocaust History Museum) and Ben Gurion Airport. The architecture firm Safdie Architects today has several branch offices in locations including Somerville (Massachusetts), Toronto and Jerusalem. Safdie is the creator of numerous high-profile architectural projects in Canada, the US and elsewhere around the globe.<\\\/p>      <p>Safdie has taught at McGill, Yale and Ben Gurion universities. He has also served as Director of the Urban Design Program and as the Ian Woodner Professor of Architecture and Urban Design at Harvard University Graduate School of Design. He has written several books about his vision for architecture and his projects, including Beyond Habitat (1970), Jerusalem: The Future of the Past (1989) and The City After the Automobile (1997). In 2004, Montreal filmmaker Donald Winkler made a documentary about Moshe Safdie, The Power of Architecture, with the architect\\u2019s participation. Over the years, Safdie has been the recipient of many awards and honours, including the Order of Canada and the Gold Medal of the Royal Architectural Institute of Canada. This Israeli-Canadian, who studied in Montreal and launched his career in the city, is today one of the world\\u2019s most respected architects.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1968-01-01\",\"end\":\"1978-12-31\",\"group_title\":\"Moshe Safdie and Assoc.\",\"display_title\":\"Moshe Safdie and Assoc. (1968-1978)\",\"name\":\"Moshe Safdie and Assoc.\"},{\"id\":4163,\"type\":\"exhibit\",\"post_title\":\"Nachalus Zkainim Old People&#8217;s Home\",\"title\":\"Nachalus Zkainim Old People's Home\",\"title_en\":\"Nachalus Zkainim Old People's Home\",\"title_fr\":\"Nachalus Zkainim Old People's Home \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/nachalus-zkainim-old-peoples-home\\\/\",\"coordinates\":[{\"latitude\":45.5163271,\"longitude\":-73.5736698}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c395acf0ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c392cc3d30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c38d66a5dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c3a073370b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39b6f3f4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c39de21599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4ca7c995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4cbf4cba1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15775320eb3049.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15775323de363d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c46d656b5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c470c65339.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47b13ef6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c47e21c94c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c481514750.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15774450d6006d.webp\"],\"address\":\"3731 de Buillion\",\"address_en\":\"3731 de Buillion\",\"address_fr\":\"3731 de Bullion, Montreal\",\"description\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_en\":\"<p>The Montreal Hebrew Old People\\u2019s and Sheltering Home, or Moshav Zkainim (Settlement of Elders), was founded in 1910 by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\\\"> Rabbi Simon Glazer<\\\/a>, who was famous for his dedication to the downtown immigrant community. At that time, the massive arrival of impoverished Jews from Eastern Europe strained the community\\u2019s existing resources, and more charities were therefore created to cater to the needs of this new population. At first, the Moshav Zkainim also housed transients and children \\u2013 it shared premises with the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montreal-hebrew-orphans-home\\\/\\\"> Montreal Hebrew Orphans Home <\\\/a> \\u2013 and was located right at the heart of the Jewish immigrant neighborhood, on Evans Street. Besides being a senior\\u2019s residence, it also offered dental, medical, religious, recreational and social services. In 1923, a second home was established on Hotel de Ville Street, named after the home\\u2019s founders, B. and S. Steinhouse. A third home on Cadieux (now de Bullion) briefly existed as well in the mid-1920s, named <i>Nachalus Zkainim<\\\/i> Old People\\u2019s Home. <\\\/p>  <p>In 1927, with the growing number of elderly Jewish citizens in the city, the homes agreed to raise funds, with the help of the Federation of Jewish Philanthropies of Montreal, for a single larger location on Esplanade Street. Initially, the residence was meant for elderly people who did not require constant medical supervision. However, by the 1940s the Jewish community was not only growing larger, but its population was older. By this time, the average age of the residents of the Maimonides Hospital was over eighty. The increasing age of the residents forced the home to employ on-site medical staff as the demand for beds rose. In 1961, the home was renamed Maimonides Hospital and Home for the Aged, after the medieval Sephardic physician, Torah commentator and philosopher, Rabbi Moshe Ben Maimon.<\\\/p>  <p>The population of Jewish elderly continued to rise in the 1960s. In 1964, almost eight acres of property in C\\u00f4te-St-Luc were purchased for the new Maimonides home, which would become a five-storey building with 287 beds. In 1967, the Maimonides created a volunteer-run \\u201cMeals on Wheels\\u201d group to assist elderly Jews in their homes \\u2013 a first in the Jewish community. The Maimonides Hospital added two new floors in 1983, which brought the bed capacity to 387. Changing its name to Maimonides Geriatric Centre in 2002, Maimonides celebrated its one hundredth anniversary in 2010.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin and David Gilbert.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"Nachalus Zkainim Old People's Home\",\"display_title\":\"Nachalus Zkainim Old People's Home (1926-1927)\",\"name\":\"Nachalus Zkainim Old People's Home\"},{\"id\":4218,\"type\":\"exhibit\",\"post_title\":\"Naches- Gay and Lesbian Jews of Montreal\",\"title\":\"Naches- Gay and Lesbian Jews of Montreal\",\"title_en\":\"Naches- Gay and Lesbian Jews of Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naches-gay-and-lesbian-jews-of-montreal\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636b01b06e9eb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636b01c161f46.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636b01e016807.webp\"],\"address\":\"3625 Rue Aylmer, Montreal\",\"address_en\":\"3625 Rue Aylmer, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Naches (1973-1986), meaning pride or joy in Yiddish, founded in 1973, was the first gay Jewish group in Montreal. This was not long after same-sex sexual activity was decriminalised in 1969, and the LGBTQ+ community still faced intense discrimination in Quebec and Canada. Naches\\u2019 pioneering multipronged approach at engaging Montreal\\u2019s gay Jewish community included social, intellectual, spiritual, and even political activities. Naches established itself as a safe space to share the experience of being gay and Jewish and draw support from others undergoing the same \\u201cproblems which confront us all.\\u201d Individuals attended meetings, dances, monthly Shabbat services, and nights at the amusement park La Ronde. Other events of note included a brunch for members\\u2019 families  and discussions with Reconstructionist rabbis, including Rabbi Ron Aigen of the Dorshei Emet. <\\\/p>    <p>Mark David Gerson, a long-time member of Naches and its organizing committee recalled that \\u201cit was a very open group, a pleasant group, and a great way to meet people, whatever your background.\\u201d Naches also engaged in activism, including writing to MNAs and MPs, and holding demonstrations. The group sent a delegation to the Fifth International Conference of Gay and Lesbian Jews in in 1980.<\\\/p>    <p>Naches also collaborated with other LGBTQ+ organizations, like Dignity (the group for Catholic gay people), Gay Friends of Concordia and Gay McGill, and distributed information for events like Gay Pride Week through their newsletter \\u201cNaches Notes,\\u201d later renamed simply to \\u201cthe newsletter.\\u201d The newsletter not only listed events, but also printed news and resources for members. It reprinted articles or essay excerpts related to the gay and\\\/or Jewish experience. It provided some political updates, such as federal Justice Minister Jean Chr\\u00e9tien\\u2019s historic acceptance of the inclusion of sexual orientation as a legally protected group. Another resource Naches provided was a lending library filled with gay literature. The library was advertised as useful in the case of \\u201cdoing a term paper\\u201d or when \\u201cstanding in a bar and worried that you\\u2019ll have nothing to do at 3:00 A.M.\\u201d <\\\/p>    <p>By 1977, the group had approximately fifty members. Naches submitted a request to rent a meeting room at the YM-YWHA (\\u201cthe Y\\u201d) in the spring of that year, after the Y\\u2019s executive director extended a general offer of assistance to the group. Its chairperson Harvey Blackman\\u2019s letters to the Y reveal how the Y leadership subsequently ignored its multiple requests. Naches attempted to resolve the matter within the community through the Canadian Jewish Congress, who they found to be \\u201csympathetic, but powerless.\\u201d The Congress rejected Naches\\u2019 request for a hearing before the Community Relations Committee, so Naches chose to pursue the matter elsewhere: it filed a complaint to the Quebec Human Rights Commission in 1979. The matter was finally resolved in October of 1982, when the Y agreed to rent a room to Naches after a lawyer from the commission ruled that the Y committed an act of discrimination by excluding Naches on the basis of its members\\u2019 sexual orientation. What Naches dubbed the \\u201cY Wars\\u201d highlights the intra-communal tension within Montreal\\u2019s Jewish community regarding LGBTQ+ rights in this time. \\u201cThe Jewish community had [a lot of] antipathy towards us,\\u201d according to Gerson. However, \\u201cwe weren\\u2019t going anywhere.\\u201d<\\\/p>    <p>While the gender distribution within the group remains unclear, there were often women\\u2019s names featured in the newsletter as event hosts, and when the newsletter\\u2019s name changed in 1981, so did the description of Naches in the subtitle. Instead of \\u201cMontreal\\u2019s Gay Jewish Group,\\u201d it was henceforth known as the organization of \\u201cgay and lesbian jews of montreal.\\u201d Shortly after, they began holding regular meetings at The Yellow Door, near McGill. Naches ended operations in 1986 after many key members moved to Toronto and other cities. Its successor, Yakhdav, continued its legacy of creating a safe environment for gay Jews in Montreal.<\\\/p>    <p> Compiled by Romy Shoam<\\\/p>\",\"description_en\":\"<p>Naches (1973-1986), meaning pride or joy in Yiddish, founded in 1973, was the first gay Jewish group in Montreal. This was not long after same-sex sexual activity was decriminalised in 1969, and the LGBTQ+ community still faced intense discrimination in Quebec and Canada. Naches\\u2019 pioneering multipronged approach at engaging Montreal\\u2019s gay Jewish community included social, intellectual, spiritual, and even political activities. Naches established itself as a safe space to share the experience of being gay and Jewish and draw support from others undergoing the same \\u201cproblems which confront us all.\\u201d Individuals attended meetings, dances, monthly Shabbat services, and nights at the amusement park La Ronde. Other events of note included a brunch for members\\u2019 families  and discussions with Reconstructionist rabbis, including Rabbi Ron Aigen of the Dorshei Emet. <\\\/p>    <p>Mark David Gerson, a long-time member of Naches and its organizing committee recalled that \\u201cit was a very open group, a pleasant group, and a great way to meet people, whatever your background.\\u201d Naches also engaged in activism, including writing to MNAs and MPs, and holding demonstrations. The group sent a delegation to the Fifth International Conference of Gay and Lesbian Jews in in 1980.<\\\/p>    <p>Naches also collaborated with other LGBTQ+ organizations, like Dignity (the group for Catholic gay people), Gay Friends of Concordia and Gay McGill, and distributed information for events like Gay Pride Week through their newsletter \\u201cNaches Notes,\\u201d later renamed simply to \\u201cthe newsletter.\\u201d The newsletter not only listed events, but also printed news and resources for members. It reprinted articles or essay excerpts related to the gay and\\\/or Jewish experience. It provided some political updates, such as federal Justice Minister Jean Chr\\u00e9tien\\u2019s historic acceptance of the inclusion of sexual orientation as a legally protected group. Another resource Naches provided was a lending library filled with gay literature. The library was advertised as useful in the case of \\u201cdoing a term paper\\u201d or when \\u201cstanding in a bar and worried that you\\u2019ll have nothing to do at 3:00 A.M.\\u201d <\\\/p>    <p>By 1977, the group had approximately fifty members. Naches submitted a request to rent a meeting room at the YM-YWHA (\\u201cthe Y\\u201d) in the spring of that year, after the Y\\u2019s executive director extended a general offer of assistance to the group. Its chairperson Harvey Blackman\\u2019s letters to the Y reveal how the Y leadership subsequently ignored its multiple requests. Naches attempted to resolve the matter within the community through the Canadian Jewish Congress, who they found to be \\u201csympathetic, but powerless.\\u201d The Congress rejected Naches\\u2019 request for a hearing before the Community Relations Committee, so Naches chose to pursue the matter elsewhere: it filed a complaint to the Quebec Human Rights Commission in 1979. The matter was finally resolved in October of 1982, when the Y agreed to rent a room to Naches after a lawyer from the commission ruled that the Y committed an act of discrimination by excluding Naches on the basis of its members\\u2019 sexual orientation. What Naches dubbed the \\u201cY Wars\\u201d highlights the intra-communal tension within Montreal\\u2019s Jewish community regarding LGBTQ+ rights in this time. \\u201cThe Jewish community had [a lot of] antipathy towards us,\\u201d according to Gerson. However, \\u201cwe weren\\u2019t going anywhere.\\u201d<\\\/p>    <p>While the gender distribution within the group remains unclear, there were often women\\u2019s names featured in the newsletter as event hosts, and when the newsletter\\u2019s name changed in 1981, so did the description of Naches in the subtitle. Instead of \\u201cMontreal\\u2019s Gay Jewish Group,\\u201d it was henceforth known as the organization of \\u201cgay and lesbian jews of montreal.\\u201d Shortly after, they began holding regular meetings at The Yellow Door, near McGill. Naches ended operations in 1986 after many key members moved to Toronto and other cities. Its successor, Yakhdav, continued its legacy of creating a safe environment for gay Jews in Montreal.<\\\/p>    <p> Compiled by Romy Shoam<\\\/p>\",\"description_fr\":\"\",\"start\":\"1982-10-19\",\"end\":\"1982-12-31\",\"group_title\":\"Naches- Gay and Lesbian Jews of Montreal\",\"display_title\":\"Naches- Gay and Lesbian Jews of Montreal (1982)\",\"name\":\"Naches- Gay and Lesbian Jews of Montreal\"},{\"id\":4084,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Cercle juif de langue fran\\u00e7aise &#8211; Canadian Jewish Congress\",\"title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"title_en\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"title_fr\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-cercle-juif-de-langue-francaise-canadian-jewish-congress\\\/\",\"coordinates\":[{\"latitude\":45.5182075,\"longitude\":-73.5669073}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"493 Sherbrooke, Montreal\",\"address_en\":\"493 Sherbrooke, Montreal\",\"address_fr\":\"493 Sherbrooke, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1955-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"display_title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress (1955-1970)\",\"name\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\"},{\"id\":4085,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Cercle juif de langue fran\\u00e7aise &#8211; Canadian Jewish Congress\",\"title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"title_en\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"title_fr\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-cercle-juif-de-langue-francaise-canadian-jewish-congress-2\\\/\",\"coordinates\":[{\"latitude\":45.4964697,\"longitude\":-73.5864246}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"1590 Dr. Penfield, Montreal\",\"address_en\":\"1590 Dr. Penfield, Montreal\",\"address_fr\":\"1590 Dr. Penfield, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1970-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\",\"display_title\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress (1970)\",\"name\":\"Na\\u00efm Kattan - Cercle juif de langue fran\\u00e7aise - Canadian Jewish Congress\"},{\"id\":4080,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Residence\",\"title\":\"Na\\u00efm Kattan - Residence\",\"title_en\":\"Na\\u00efm Kattan - Residence\",\"title_fr\":\"Na\\u00efm Kattan - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-residence\\\/\",\"coordinates\":[{\"latitude\":45.4923221,\"longitude\":-73.6332133}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"4801 Cote Ste. Catherine Apt. 2, Montreal\",\"address_en\":\"4801 Cote Ste. Catherine Apt. 2, Montreal\",\"address_fr\":\"4801 Cote Ste. Catherine Apt. 2, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1956-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Na\\u00efm Kattan - Residence\",\"display_title\":\"Na\\u00efm Kattan - Residence (1956-1957)\",\"name\":\"Na\\u00efm Kattan - Residence\"},{\"id\":4081,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Residence\",\"title\":\"Na\\u00efm Kattan - Residence\",\"title_en\":\"Na\\u00efm Kattan - Residence\",\"title_fr\":\"Na\\u00efm Kattan - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4996313,\"longitude\":-73.6233658}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"5546 Decelles Apt. 3, Montreal\",\"address_en\":\"5546 Decelles Apt. 3, Montreal\",\"address_fr\":\"5546 Decelles Apt. 3, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1958-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Na\\u00efm Kattan - Residence\",\"display_title\":\"Na\\u00efm Kattan - Residence (1958-1959)\",\"name\":\"Na\\u00efm Kattan - Residence\"},{\"id\":4082,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Residence\",\"title\":\"Na\\u00efm Kattan - Residence\",\"title_en\":\"Na\\u00efm Kattan - Residence\",\"title_fr\":\"Na\\u00efm Kattan - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5001218,\"longitude\":-73.6244731}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"5610 Decelles Apt. 12, Montreal\",\"address_en\":\"5610 Decelles Apt. 12, Montreal\",\"address_fr\":\"5610 Decelles Apt. 12, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1962-12-31\",\"group_title\":\"Na\\u00efm Kattan - Residence\",\"display_title\":\"Na\\u00efm Kattan - Residence (1960-1962)\",\"name\":\"Na\\u00efm Kattan - Residence\"},{\"id\":4083,\"type\":\"exhibit\",\"post_title\":\"Na\\u00efm Kattan &#8211; Residence\",\"title\":\"Na\\u00efm Kattan - Residence\",\"title_en\":\"Na\\u00efm Kattan - Residence\",\"title_fr\":\"Na\\u00efm Kattan - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/naim-kattan-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4881775,\"longitude\":-73.6237737}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793b71fc77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793c91fb90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d793e9cfcb4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7944850b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d7947b8294d.webp\"],\"address\":\"5057 Victoria Ave, Montreal\",\"address_en\":\"5057 Victoria Ave, Montreal\",\"address_fr\":\"5057 Victoria Ave, Montr\\u00e9al\",\"description\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Montreal writer, literary critic and professor Na\\u00efm Kattan (1928-) was born in Baghdad, Iraq, at a time when the life of the city was marked by a strong Jewish presence. After studying law at the University of Baghdad, he received a scholarship from the French government in 1947 to study literature at Universit\\u00e9 Paris I \\u2013\\u00a0La Sorbonne.To escape the rising tide of Arab nationalism and anti-Semitism, he decided to immigrate to Canada in 1954, as did many other Jews living in Arab countries.<\\\/p>  <p>In the 1950s, Montreal\\u2019s Jewish community was predominantly English-speaking, and Kattan observed the difficulty it had in integrating the new French-language immigrants. (It should be noted that the linguistic situation began to shift in the 1970s, with the community now solidly bilingual.) As a writer, Kattan has published some thirty books in French, including the semi-autobiographical novels <i>Adieu, Babylone<\\\/i> (1975; translated as <i>Farewell, Babylon<\\\/i>, 1976), <i>Les Fruits arrach\\u00e9s<\\\/i> (1977; translated as <i>Paris Interlude<\\\/i>, 1979) and <i>La Fianc\\u00e9e promise<\\\/i> (1983). Widely translated, his works examine such issues as cultural difference, exile, belonging and nostalgia for lost origins. Kattan was an active member of the <i>Cercle juif de langue fran\\u00e7aise<\\\/i>, created in the early 1950s by the Canadian Jewish Congress as the first French-language Jewish cultural association in Canada. Also through the CJC, he founded the <i>Bulletin du Cercle juif<\\\/i>, a newspaper for the French-speaking Jewish community, and worked to build bridges between Quebec\\u2019s Jewish and French-speaking communities. Kattan went on to write a literary column in <i>Le Devoir<\\\/i>, and for close to 25 years he headed the writing and publishing division of the Canada Council for the Arts. Over the course of his career, he has been awarded numerous distinctions, including the Order of Canada, the Ordre du Qu\\u00e9bec and the  J. I. Segal Award for Literature.<\\\/p>  <p>Success has made Na\\u00efm Kattan an iconic figure in Montreal\\u2019s Sephardic community. His contribution to Quebec literature has been considerable: his unique and internationalist perspective has enabled Quebecers to discover the diversity that exists within the province\\u2019s Jewish community.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1963-01-01\",\"end\":\"1967-12-31\",\"group_title\":\"Na\\u00efm Kattan - Residence\",\"display_title\":\"Na\\u00efm Kattan - Residence (1963-1967)\",\"name\":\"Na\\u00efm Kattan - Residence\"},{\"id\":4196,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_fr\":\"Si\\u00e8ge national de la F\\u00e9d\\u00e9ration Young Judaea du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada\\\/\",\"coordinates\":[{\"latitude\":45.5076977,\"longitude\":-73.5711393}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"380 Sherbrooke O., Montreal\",\"address_en\":\"380 Sherbrooke O., Montreal\",\"address_fr\":\"380 Sherbrooke O., Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1935-01-01\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada (1920-1935)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada\"},{\"id\":4199,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_fr\":\"Si\\u00e8ge national de la F\\u00e9d\\u00e9ration Young Judaea du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada-4\\\/\",\"coordinates\":[{\"latitude\":45.4946857,\"longitude\":-73.6375783}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"4781 Van Horne, Room 203, Montreal\",\"address_en\":\"4781 Van Horne, Room 203, Montreal\",\"address_fr\":\"4781 Van Horne, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1963-01-01\",\"end\":\"1965-01-01\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada (1963-1965)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada\"},{\"id\":4198,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada-3\\\/\",\"coordinates\":[{\"latitude\":45.5042567,\"longitude\":-73.5719966}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\"],\"address\":\"2025 University, Montreal\",\"address_en\":\"2025 University, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1960-01-01\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada (1948-1960)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada\"},{\"id\":4197,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"title_fr\":\"Si\\u00e8ge national de la F\\u00e9d\\u00e9ration Young Judaea du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada-2\\\/\",\"coordinates\":[{\"latitude\":45.506136,\"longitude\":-73.572822}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"527 Sherbrooke O., Montreal\",\"address_en\":\"527 Sherbrooke O., Montreal\",\"address_fr\":\"527 Sherbrooke O., Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1947-01-01\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada (1936-1947)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada\"},{\"id\":4201,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title_fr\":\"Si\\u00e8ge national de la F\\u00e9d\\u00e9ration Young Judaea du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada-canadian-young-judaea-2\\\/\",\"coordinates\":[{\"latitude\":45.4869335,\"longitude\":-73.5902247}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"1310 Greene, 8th Floor, Montreal\",\"address_en\":\"1310 Greene, 8th Floor, Montreal\",\"address_fr\":\"1310 Greene, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1972-12-31\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea (1972)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\"},{\"id\":4200,\"type\":\"exhibit\",\"post_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title_en\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-headquarters-of-the-federation-of-young-judaea-of-canada-canadian-young-judaea\\\/\",\"coordinates\":[{\"latitude\":45.4948311,\"longitude\":-73.5773743}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\"],\"address\":\"1247 Guy, Room 230, Montreal\",\"address_en\":\"1247 Guy, Room 230, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1971-01-01\",\"group_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\",\"display_title\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea (1966-1971)\",\"name\":\"National Headquarters of the Federation of Young Judaea of Canada \\\/ Canadian Young Judaea\"},{\"id\":4087,\"type\":\"exhibit\",\"post_title\":\"National Radical School\",\"title\":\"National Radical School\",\"title_en\":\"National Radical School\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school\\\/\",\"coordinates\":[{\"latitude\":45.516895,\"longitude\":-73.57535}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d7ad72cc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d87dd6e66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d81165cdd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d94be3d0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d8e90ac9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661d6ec59a84.webp\"],\"address\":\"3828-3830 Rue de Bullion, Montreal\",\"address_en\":\"3828-3830 Rue de Bullion, Montreal\",\"address_fr\":\"3828-3830 Rue de Bullion, Montreal\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1916-12-31\",\"group_title\":\"National Radical School\",\"display_title\":\"National Radical School (1913-1916)\",\"name\":\"National Radical School\"},{\"id\":4117,\"type\":\"exhibit\",\"post_title\":\"National Radical School\",\"title\":\"National Radical School\",\"title_en\":\"National Radical School\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-2\\\/\",\"coordinates\":[{\"latitude\":45.5169493,\"longitude\":-73.5762693}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dc53ecfb2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dc87c8c9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dc9b102af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dcb6606c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dccb4740b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dcdb61a74.webp\"],\"address\":\"3881 Coloniale\",\"address_en\":\"3881 Coloniale\",\"address_fr\":\"3881 Coloniale\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"National Radical School\",\"display_title\":\"National Radical School (1916-1918)\",\"name\":\"National Radical School\"},{\"id\":4118,\"type\":\"exhibit\",\"post_title\":\"National Radical School\",\"title\":\"National Radical School\",\"title_en\":\"National Radical School\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-3\\\/\",\"coordinates\":[{\"latitude\":45.5153908,\"longitude\":-73.5719575}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dd964424d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ddadb3d28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ddc1b9575.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dde26e9fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ddfae3bb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661de0e30b1f.webp\"],\"address\":\"3620-3622 de Bullion\",\"address_en\":\"3620-3622 de Bullion\",\"address_fr\":\"3620-3622 de Bullion\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"National Radical School\",\"display_title\":\"National Radical School (1919-1939)\",\"name\":\"National Radical School\"},{\"id\":4127,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Bialik High School\",\"title\":\"National Radical School - Bialik High School\",\"title_en\":\"National Radical School - Bialik High School\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Bialik High School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-bialik-high-school\\\/\",\"coordinates\":[{\"latitude\":45.4611796,\"longitude\":-73.6643645}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e4286d5e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e430efbb1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e43d1112f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e44cdb5ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e45dd40eb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e473090d3.webp\"],\"address\":\"7946 Wavell \",\"address_en\":\"7946 Wavell \",\"address_fr\":\"7946 Wavell \",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1972-01-01\",\"end\":\"1984-01-01\",\"group_title\":\"National Radical School - Bialik High School\",\"display_title\":\"National Radical School - Bialik High School (1972-1984)\",\"name\":\"National Radical School - Bialik High School\"},{\"id\":4128,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Bialik High School\",\"title\":\"National Radical School - Bialik High School\",\"title_en\":\"National Radical School - Bialik High School\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Bialik High School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-bialik-high-school-2\\\/\",\"coordinates\":[{\"latitude\":45.478703,\"longitude\":-73.6576879}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e4da69525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e4e4b2055.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e4eda3bd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e50117821.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e50ac6f67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e5182ac52.webp\"],\"address\":\"6500 Kildare\",\"address_en\":\"6500 Kildare\",\"address_fr\":\"6500 Kildare\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1984-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"National Radical School - Bialik High School\",\"display_title\":\"National Radical School - Bialik High School (1984)\",\"name\":\"National Radical School - Bialik High School\"},{\"id\":4126,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; JPPS\",\"title\":\"National Radical School - JPPS\",\"title_en\":\"National Radical School - JPPS\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - JPPS\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-jpps\\\/\",\"coordinates\":[{\"latitude\":45.4912661,\"longitude\":-73.64046151}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e34d0b00d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e36f71d3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e38062c13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e39114a7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e39abe9ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e3a7258ad.webp\"],\"address\":\"5170 Van Horne\",\"address_en\":\"5170 Van Horne\",\"address_fr\":\"5170 Van Horne\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"National Radical School - JPPS\",\"display_title\":\"National Radical School - JPPS (1971)\",\"name\":\"National Radical School - JPPS\"},{\"id\":4119,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule\\\/\",\"coordinates\":[{\"latitude\":45.5159374,\"longitude\":-73.5728254}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dea1628c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661deb2881e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dec50eba4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ded8b6363.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661def1005a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661df03cb9bb.webp\"],\"address\":\"3639 de Bullion\",\"address_en\":\"3639 de Bullion\",\"address_fr\":\"3639 de Bullion\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1931-1941)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4120,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-2\\\/\",\"coordinates\":[{\"latitude\":45.525317,\"longitude\":-73.6009581}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661df7c77478.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661df88ee426.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661df99efe11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dfacb64a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dfb9c7184.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661dfc692608.webp\"],\"address\":\"5609 St-Urbain\",\"address_en\":\"5609 St-Urbain\",\"address_fr\":\"5609 St-Urbain\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1935-1939)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4121,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-3\\\/\",\"coordinates\":[{\"latitude\":45.5237322,\"longitude\":-73.6001827}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e02b45a5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e03603fe4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e04361c2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e055cc241.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e0625e584.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e06e23f91.webp\"],\"address\":\"5454 Waverly\",\"address_en\":\"5454 Waverly\",\"address_fr\":\"5454 Waverly\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1939-1941)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4122,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-4\\\/\",\"coordinates\":[{\"latitude\":45.5165356,\"longitude\":-73.5838365}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e0c600016.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e0d28949f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e0e09c9a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e0f3162ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e1008a4df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e10f16637.webp\"],\"address\":\"4231 de l'Esplanade\",\"address_en\":\"4231 de l'Esplanade\",\"address_fr\":\"4231 de l'Esplanade\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1940-1941)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4123,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-5\\\/\",\"coordinates\":[{\"latitude\":45.5244388,\"longitude\":-73.60362491}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e174ba999.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e17f27406.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e18beb4be.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e19eded05.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e1aa58b45.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e1b65b4a7.webp\"],\"address\":\"5706 de l'Esplanade\",\"address_en\":\"5706 de l'Esplanade\",\"address_fr\":\"5706 de l'Esplanade\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1958-12-31\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1941-1958)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4124,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-6\\\/\",\"coordinates\":[{\"latitude\":45.517975,\"longitude\":-73.5781522}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\"],\"address\":\"118-120 Duluth E.\",\"address_en\":\"118-120 Duluth E.\",\"address_fr\":\"\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1959-01-01\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1942-1959)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":4125,\"type\":\"exhibit\",\"post_title\":\"National Radical School &#8211; Peretz Shule\",\"title\":\"National Radical School - Peretz Shule\",\"title_en\":\"National Radical School - Peretz Shule\",\"title_fr\":\"L\\u2019\\u00e9cole nationale radicale - Peretz Shule\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/national-radical-school-peretz-shule-7\\\/\",\"coordinates\":[{\"latitude\":45.4607521,\"longitude\":-73.66484641}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cc7580c16.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661cd000cc6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8d187aa8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c8707ba2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c5efa4b94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c6bdbd3e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c7c5aadf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c96f4a46d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661c4b33d0fa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc80a0d2b11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc811cbbde9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155dc818d8dc9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2996a430.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2a27921d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2ae37d15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2bbb9707.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2c8340db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661e2d38cea5.webp\"],\"address\":\"7950 Wavell\",\"address_en\":\"7950 Wavell\",\"address_fr\":\"7950 Wavell\",\"description\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Funded by a coalition of Jewish radical and Poale Zion (Labour Zionist) groups, the National Radical School was a secular alternative to the traditional synagogue schools of the 1870\\u20131910s and the Talmud Torah system. Opened in 1913, it emphasized on social justice and Yiddish language and literature which distinguished it from its contemporary, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule\\\/\\\">Jewish People\\u2019s School (Yidishe Folks Shule)<\\\/a>, where\\u00a0Hebrew and Yiddish were given equal attention.<\\\/p>    <p>As a political party, the Poale Zion in Montreal sought to establish a school that would follow its ideological convictions. Intense discussions in 1911 regarding the status of Jewish education in Montreal led to the opening of the National Radical School two years later. Laiser Zukor, who would become its president, was influential in providing the school\\u2019s funding base.<\\\/p>    <p>Disputes over ideology and the language of instruction occurred almost immediately, leading to the breakaway Jewish People\\u2019s School in 1914, which had stronger ties to Zionism, supported more Hebrew instruction, and placed a greater emphasis on Jewish tradition, including religious tradition.. The National Radical School remained firmly Yiddishist and focused on literature and left-leaning ideology. <\\\/p>    <p>The National Radical School, renamed the I.L. Peretz Shule in 1918, in recognition of the great Yiddish poet, provided an after-school program for Jewish children attending Protestant public schools. At the axis of intra-communal debates between the more assimilated \\u201cuptowners\\u201d and Yiddish-speaking immigrant \\u201cdowntowners,\\u201d the Peretz Shule provided a cultural and educational milieu for Yiddish enthusiasts, and bolstered \\u201cdowntowner\\u201d efforts for a separate Jewish school system. Moving to a renovated factory on Duluth Avenue, the Peretz Jewish day school opened in 1942 and was soon populated by children of Holocaust survivors. Inspired by the enthusiasm of Principal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\\\">Yaacov Zipper<\\\/a>, many of the initial teachers were volunteers. The school remained on Duluth until 1960 when it moved to Wavell Road in C\\u00f4te-St-Luc following the westward migration of the Jewish community.<\\\/p>    <p>Zipper served as the Peretz Shule principal for 50 years and was one of Canada\\u2019s key contributors to Yiddish culture. His dedication to preserving the rapidly disappearing language in the face of assimilation was challenged as he struggled to mobilize the community\\u2019s financial support. In 1971, Zipper reluctantly assented to the amalgamation of the Peretz School with the Jewish People\\u2019s School, which created the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jpps-van-horne\\\/\\\">Jewish People\\u2019s and Peretz School (JPPS)<\\\/a> and led to the opening of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/bialik-high-school\\\/\\\">Bialik High School<\\\/a> in 1972.  The school set about maintaining a delicate balance between Hebrew and Yiddish instruction alongside a comprehensive secular curriculum. JPPS-Bialik remains one of the few Jewish day schools in the world that teaches Yiddish language and culture. Along with the Yiddish Theatre and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, JPPS-Bialik makes Montreal\\u2019s Jewish community\\u2019s commitment to the Yiddish language quite extraordinary. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1959-01-01\",\"end\":\"2004-01-01\",\"group_title\":\"National Radical School - Peretz Shule\",\"display_title\":\"National Radical School - Peretz Shule (1959-2004)\",\"name\":\"National Radical School - Peretz Shule\"},{\"id\":3698,\"type\":\"exhibit\",\"post_title\":\"Neighbourhood House\",\"title\":\"Neighbourhood House\",\"title_en\":\"Neighbourhood House\",\"title_fr\":\"Neighbourhood House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/neighbourhood-house\\\/\",\"coordinates\":[{\"latitude\":45.5186798,\"longitude\":-73.5761102}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15578698b03295.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15578699f550b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557869f924ca9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155786a72c09dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155786ab2891ed.webp\"],\"address\":\"3958 Laval, Montreal\",\"address_en\":\"3958 Laval, Montreal\",\"address_fr\":\"3958 Laval, Montreal\",\"description\":\"<p>An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents.<\\\/p>     <p>A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.<\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.<\\\/p>     <p>The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\">Montefiore Hebrew Orphans\\u2019 Home<\\\/a> and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.<\\\/p>    <p>The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents.<\\\/p>     <p>A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.<\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.<\\\/p>     <p>The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\">Montefiore Hebrew Orphans\\u2019 Home<\\\/a> and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.<\\\/p>    <p>The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1944-12-31\",\"group_title\":\"Neighbourhood House\",\"display_title\":\"Neighbourhood House (1927-1944)\",\"name\":\"Neighbourhood House\"},{\"id\":3699,\"type\":\"exhibit\",\"post_title\":\"Neighbourhood House\",\"title\":\"Neighbourhood House\",\"title_en\":\"Neighbourhood House\",\"title_fr\":\"Neighbourhood House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/neighbourhood-house-2\\\/\",\"coordinates\":[{\"latitude\":45.5176754,\"longitude\":-73.5860559}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aab1208bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aaf7015f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab1a64b3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab3959c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab53803bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aa08df3ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aaaf3170a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab167b7aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab6ee4631.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab9a87488.webp\"],\"address\":\"4373 de l'Esplanade, Montreal\",\"address_en\":\"4373 de l'Esplanade, Montreal\",\"address_fr\":\"4373 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p> An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents. <\\\/p>    <p> A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. <\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. <\\\/p>    <p> The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <p> <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\"> Montefiore Hebrew Orphan's Home and Herzl Dispensary<\\\/a>. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. <\\\/p>    <p> The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the <p>    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980. <\\\/p>    <p> Compiled by Marian Pinsky. <\\\/p>\",\"description_en\":\"<p> An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents. <\\\/p>    <p> A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. <\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. <\\\/p>    <p> The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <p> <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\"> Montefiore Hebrew Orphan's Home and Herzl Dispensary<\\\/a>. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. <\\\/p>    <p> The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the <p>    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980. <\\\/p>    <p> Compiled by Marian Pinsky. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1946-01-01\",\"group_title\":\"Neighbourhood House\",\"display_title\":\"Neighbourhood House (1945-1946)\",\"name\":\"Neighbourhood House\"},{\"id\":3700,\"type\":\"exhibit\",\"post_title\":\"Neighbourhood House\",\"title\":\"Neighbourhood House\",\"title_en\":\"Neighbourhood House\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/neighbourhood-house-3\\\/\",\"coordinates\":[{\"latitude\":45.5095077,\"longitude\":-73.6300324}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15578698b03295.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15578699f550b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557869f924ca9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155786a72c09dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155786ab2891ed.webp\"],\"address\":\"6650 Darlington, Montreal\",\"address_en\":\"6650 Darlington, Montreal\",\"address_fr\":\"\",\"description\":\"<p>An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents.<\\\/p>     <p>A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.<\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.<\\\/p>     <p>The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\">Montefiore Hebrew Orphans\\u2019 Home<\\\/a> and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.<\\\/p>    <p>The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_en\":\"<p>An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents.<\\\/p>     <p>A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928.<\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership.<\\\/p>     <p>The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\">Montefiore Hebrew Orphans\\u2019 Home<\\\/a> and Herzl Dispensary. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens.<\\\/p>    <p>The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the Snowdon YM-YWHA in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1962-01-01\",\"end\":\"1964-12-31\",\"group_title\":\"Neighbourhood House\",\"display_title\":\"Neighbourhood House (1962-1964)\",\"name\":\"Neighbourhood House\"},{\"id\":3701,\"type\":\"exhibit\",\"post_title\":\"Neighbourhood House\",\"title\":\"Neighbourhood House\",\"title_en\":\"Neighbourhood House\",\"title_fr\":\"Neighbourhood House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/neighbourhood-house-4\\\/\",\"coordinates\":[{\"latitude\":45.5189912,\"longitude\":-73.5856224}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aab1208bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aaf7015f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab1a64b3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab3959c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab53803bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aa08df3ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579aaaf3170a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab167b7aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579ab9a87488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15579b677c4d2b.webp\"],\"address\":\"4440 Clark, Montreal\",\"address_en\":\"4440 Clark, Montreal\",\"address_fr\":\"4440 Clark, Montr\\u00e9al\",\"description\":\"<p> An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents. <\\\/p>    <p> A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. <\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. <\\\/p>    <p> The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <p> <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\"> Montefiore Hebrew Orphan's Home and Herzl Dispensary<\\\/a>. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. <\\\/p>    <p> The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the <p>    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980. <\\\/p>    <p> Compiled by Marian Pinsky. <\\\/p>\",\"description_en\":\"<p> An important community centre for Eastern European Jewish immigrant children for almost forty years, the Neighbourhood House was considered not only the place to \\u201cgo,\\u201d but the place to \\u201cgrow.\\u201d Opening in 1927 at 3958 Laval Avenue to combat what the Jewish community saw as a pervasive problem of juvenile delinquency, the Neighbourhood House served as a social, educational, cultural, and recreational centre for children living in the surrounding area. Problems of delinquency were disproportionate to the community\\u2019s population; McGill sociologist Herman Ross claimed that \\u201cHebrews\\u201d made up 7.19% of juvenile court cases but only 4.8% of the city\\u2019s population, attributing this anomaly to the \\u201csub-standard parenting\\u201d of immigrant parents. <\\\/p>    <p> A \\u201cJewish-community problem\\u201d therefore necessitated a \\u201cJewish community response.\\u201d As a project established to keep adolescents off the street and assist their integration into the community, the House became a constituent agency of the Federation of Jewish Philanthropies in 1928. <\\\/p>    <p>The Neighbourhood House served not only as a preventative agency, but also provided youth with a refuge to avert \\u201canti-social tendencies.\\u201d Catering to children of a variety of ages, the impressive array of extracurricular activities included sports, a nursery school, day camp, informal education programs, scouts, discussion groups, a lending library, as well as sewing, dancing, music, and woodwork classes. The provision of English classes was also a priority, performing an important assimilating function for young Eastern European Jewish immigrants and their children. While emphasis was placed on enhancing Jewish experiences through recreational and educational activities such as Purim and Hanukkah festivals, non-Jews were also welcomed in the Neighbourhood House programs, composing 7% of its membership. <\\\/p>    <p> The Neighbourhood House was initially located in the home of its honourary president, Lionel Sperber through the mid-1940s. It was then briefly relocated to the basement of the Old People\\u2019s Home on de l\\u2019Esplanade. A fundraising campaign launched in 1947 led to the purchase of the building on 4440 Clark, which would remain the centre of activities through 1960. The Neighbourhood House also maintained a nursery school in the 1960s on Jeanne-Mance, in the same building as the former <p> <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/montefiore-hebrew-orphans-home\\\/\\\"> Montefiore Hebrew Orphan's Home and Herzl Dispensary<\\\/a>. The institution eventually followed the migration of the Jewish community westward in the early 1960s when it moved to C\\u00f4te-des-Neiges. Its dedicated case workers, staff, and volunteers invested much time and energy in the activities, recognizing their responsibility for shaping future citizens. <\\\/p>    <p> The \\u201csecond\\u201d Neighbourhood House, located at 3130 Linton Avenue and later at 6645 Darlington, was co-sponsored by the National Council of Jewish Women to help integrate French-speaking Sephardic Jews arriving from North Africa in the 1960s. The Neighbourhood House affiliated with the <p>    Snowdown YM-YWHA  in 1965 and became the Centre Communautaire Juif in 1971 catering to the needs of Montreal\\u2019s growing Sephardic population. It would remain on Darlington until 1980. <\\\/p>    <p> Compiled by Marian Pinsky. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1962-01-01\",\"group_title\":\"Neighbourhood House\",\"display_title\":\"Neighbourhood House (1948-1962)\",\"name\":\"Neighbourhood House\"},{\"id\":3657,\"type\":\"exhibit\",\"post_title\":\"New Canadian Club\",\"title\":\"New Canadian Club\",\"title_en\":\"New Canadian Club\",\"title_fr\":\"New Canadian Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/new-canadian-club\\\/\",\"coordinates\":[{\"latitude\":45.5173071,\"longitude\":-73.58891961}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bfabf573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bed58183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9eba42806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9f6827f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda32f03525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda3c6a318a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda4459457b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda49809bfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda56085c94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda5cf05fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d155f8c4803.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d156152fcce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d1562d1c0d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d1563d17a2d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da241895e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da25f1ae85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da28148983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ac91c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2dad2da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ff21659.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da330cb466.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da35e9cbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da390b0de2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3b6a8716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3e026531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da41d9fca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da474bdcfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da4a4115aa.webp\"],\"address\":\"265 Mont-Royal O., Montreal\",\"address_en\":\"265 Mont-Royal O., Montreal\",\"address_fr\":\"265 Mont-Royal O., Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"New Canadian Club\",\"display_title\":\"New Canadian Club (1947-1948)\",\"name\":\"New Canadian Club\"},{\"id\":3641,\"type\":\"exhibit\",\"post_title\":\"New World Club\",\"title\":\"New World Club \",\"title_en\":\"New World Club \",\"title_fr\":\"New World 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St-Laurent, Montreal\",\"address_en\":\"4465 St-Laurent, Montreal\",\"address_fr\":\"4465 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1950-01-01\",\"group_title\":\"New World Club\",\"display_title\":\"New World Club (1949-1950)\",\"name\":\"New World Club\"},{\"id\":3653,\"type\":\"exhibit\",\"post_title\":\"New World Club\",\"title\":\"New World Club \",\"title_en\":\"New World Club \",\"title_fr\":\"New World Club - Congr\\u00e9gation Adath Israel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/new-world-club-2\\\/\",\"coordinates\":[{\"latitude\":45.5192204,\"longitude\":-73.6185983}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bfabf573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bed58183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9eba42806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9f6827f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda32f03525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda3c6a318a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda4459457b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda49809bfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda56085c94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda5cf05fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d14b882c156.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d14b9cb9e91.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d14c7a5c0e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d14c8b7e4ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da241895e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da25f1ae85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da28148983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ac91c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2dad2da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ff21659.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da330cb466.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da35e9cbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da390b0de2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3b6a8716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3e026531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da41d9fca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da474bdcfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da4a4115aa.webp\"],\"address\":\"1542 Ducharme, Montreal\",\"address_en\":\"1542 Ducharme, Montreal\",\"address_fr\":\"1542 Ducharme, Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"1951-01-01\",\"group_title\":\"New World Club\",\"display_title\":\"New World Club (1950-1951)\",\"name\":\"New World Club\"},{\"id\":3654,\"type\":\"exhibit\",\"post_title\":\"New World Club\",\"title\":\"New World Club \",\"title_en\":\"New World Club \",\"title_fr\":\"New World Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/new-world-club-3\\\/\",\"coordinates\":[{\"latitude\":45.522371,\"longitude\":-73.5964259}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bfabf573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bed58183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9eba42806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9f6827f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda32f03525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda3c6a318a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda4459457b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda49809bfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda56085c94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda5cf05fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d1513edc9bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d15150401ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d1515d0c264.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d15169dd240.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da241895e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da25f1ae85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da28148983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ac91c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2dad2da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ff21659.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da330cb466.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da35e9cbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da390b0de2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3b6a8716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3e026531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da41d9fca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da474bdcfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da4a4115aa.webp\"],\"address\":\"5215 Waverly, Montreal\",\"address_en\":\"5215 Waverly, Montreal\",\"address_fr\":\"5215 Waverly, Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1951-01-01\",\"group_title\":\"New World Club\",\"display_title\":\"New World Club (1951)\",\"name\":\"New World Club\"},{\"id\":3655,\"type\":\"exhibit\",\"post_title\":\"New World Club\",\"title\":\"New World Club \",\"title_en\":\"New World Club \",\"title_fr\":\"New World Club - Congr\\u00e9gation Beth David\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/new-world-club-4\\\/\",\"coordinates\":[{\"latitude\":45.5176568,\"longitude\":-73.5955603}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bfabf573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bed58183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9eba42806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9f6827f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda32f03525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda3c6a318a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda4459457b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda49809bfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda56085c94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda5cf05fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d153a92ca06.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d153b752ec0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d153c8b814b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d153d81d918.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da241895e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da25f1ae85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da28148983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ac91c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2dad2da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ff21659.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da330cb466.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da35e9cbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da390b0de2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3b6a8716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3e026531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da41d9fca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da474bdcfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da4a4115aa.webp\"],\"address\":\"422 St-Joseph O., Montreal\",\"address_en\":\"422 St-Joseph O., Montreal\",\"address_fr\":\"422 St-Joseph O., Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and theMontreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"1952-01-01\",\"group_title\":\"New World Club\",\"display_title\":\"New World Club (1952)\",\"name\":\"New World Club\"},{\"id\":3656,\"type\":\"exhibit\",\"post_title\":\"New World Club\",\"title\":\"New World Club \",\"title_en\":\"New World Club \",\"title_fr\":\"New World Club\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/new-world-club-5\\\/\",\"coordinates\":[{\"latitude\":45.4993144,\"longitude\":-73.64282091}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bfabf573.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9bed58183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9eba42806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bd9f6827f6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda32f03525.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda3c6a318a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda4459457b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda49809bfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda56085c94.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153bda5cf05fe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d1549b1f5f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d154b395ea7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d154c3964e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153d154ccec4f6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da241895e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da25f1ae85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da28148983.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ac91c88.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2dad2da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da2ff21659.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da330cb466.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da35e9cbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da390b0de2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3b6a8716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da3e026531.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da41d9fca6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da474bdcfe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da4a4115aa.webp\"],\"address\":\"4605 Mackenzie, Montreal\",\"address_en\":\"4605 Mackenzie, Montreal\",\"address_fr\":\"4605 Mackenzie, Montr\\u00e9al\",\"description\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The New World Club and the New Canadian Club were post-World War II communal   organizations created to help Holocaust survivors who had immigrated to Montreal deal with   the complications of their new lives and the pressures of their new environment. Survivors had   to deal with the shock of what they had endured; the many ways in which Canada differed so   greatly from the countries they previously called home; and, not infrequently, a skittish local   Jewish community that was unsure of how to deal with these scarred newcomers in their midst.  Though the pre-existing Jewish community attempted to settle Holocaust survivors and provide   social and economic assistance through organizations such as the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>,   they could not have anticipated how difficult the psychological integration would be for many   survivors. This, combined with a sense of embarrassment and unwillingness amongst many   North American Jews to deal frankly with the event of the Holocaust itself, meant that survivors   were sometimes treated insensitively or even ostracized from the community. The New World   Club, the New Canadian Club, and similar organizations were founded to make the refugees less  lonely in their transition and more confident in establishing themselves on Canadian soil.<\\\/p>  <p>The New World Club was founded by two German Jews, Dr. Reichman and Dr. Pfeifer, who, upon  arriving in Canada in 1940, were promptly interned by the Canadian government as German   prisoners-of-war \\u2013 tragically ironic, as their co-religionists were slaughtered by the same state   they were accused of supporting. The men were released in 1943 once the government was   convinced they were victims of the Nazi regime rather than collaborators. After the war, they set  up the New World Club, which eventually had more than 200 members and served as a social   club and immigrant aid organization. Members met for dances, lectures, poetry readings, and   informal get-togethers. Many people met their future spouses and closest friends at such   meetings. For some young adult survivors, their first years in Montreal, while challenging, were   also exhilarating as they finally had an opportunity to socialize and have fun. The New World   Club dissolved around 1951, having largely accomplished its goal of easing the transition for   Holocaust survivors into their new communities, both in Montreal and in Canada as a whole.   The New Canadian Club, which was run from within the YM-YWHA, existed only from 1947 to   1948. It published a magazine during this year,   New Life, in English and transliterated Yiddish.<\\\/p>  <p>Today, Montreal hosts the world\\u2019s third-largest concentration of Holocaust refugees, after New   York and Israel. Many survivors have gone on to make important contributions to the Montreal   Jewish community and wider society. Montreal\\u2019s survivor population continues to play an   important role in Holocaust education and genocide prevention, visiting schools and community  groups and helping to support annual memorial ceremonies and the Montreal Holocaust Memorial Centre.<\\\/p>  <p>By Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1959-01-01\",\"end\":\"1959-01-01\",\"group_title\":\"New World Club\",\"display_title\":\"New World Club (1959)\",\"name\":\"New World Club\"},{\"id\":3633,\"type\":\"exhibit\",\"post_title\":\"Norman Massey &#8211; Parkley Clothes\",\"title\":\"Norman Massey - Parkley Clothes \",\"title_en\":\"Norman Massey - Parkley Clothes \",\"title_fr\":\"Norman Massey - V\\u00eatements Parkley\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/norman-massey-parkley-clothes\\\/\",\"coordinates\":[{\"latitude\":45.5058408,\"longitude\":-73.5673328}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa760369725.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa76599787a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa76d418328.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7723f2a2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa775f291f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa777f6ef30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa77eaab7f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7815822fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7838e495d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa78661b953.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa792f5984a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa760369725.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa76599787a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa76d418328.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7723f2a2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa775f291f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa777f6ef30.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa77eaab7f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7815822fc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa7838e495d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa78661b953.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa792f5984a.webp\"],\"address\":\"372 Ste-Catherine O., Montreal\",\"address_en\":\"372 Ste-Catherine O., Montreal\",\"address_fr\":\"372 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Fleeing police surveillance, \\u201cfascist terror and hopelessness\\u201d, a Polish revolutionary in his twenties, Norman Massey (a nom de plume for Noach Puterman), arrived in Montreal in late October 1929 \\u2013 just in time to be greeted by Black Tuesday, the stock market crash that launched the Great Depression. After a brief turn as an upholsterer, Massey followed his comrades from the Young Communist League and the Jewish cultural centre he frequented into the needle trades. Among his garment industry employers was Parkley Clothes, a clothing manufacturer operating out of the Belgo Building located on Ste-Catherine west of Bleury.<\\\/p>    <p>A lifelong union man, Massey was an executive of Local 277, a \\u201cpants-and-vestmakers\\u201d local of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\"> Amalgamated Clothing Worker of America union<\\\/a>. Massey continued to work in the trade well into the 1970s as a menswear pocketmaker, a career shift he attributed to vests having fallen out of fashion around World War II. In addition to his union work, Massey was a correspondent for the socialist Yiddish newspaper <i>Vochenblatt<\\\/i> and a leader of the United Jewish People\\u2019s Order of Canada, a secular socialist fraternal organization. In 1935 Massey married Sema Stutman, a dressmaker and Industrial Union of Needle Trade Workers member who came from an active union family.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>You will see if you follow the history of the class struggle \\u2013 as it was in Germany \\u2013 German bosses hiring fascist gangsters and giving them power in establishing a Hitler regime to destroy their own workers. That\\u2019s class struggle. I know of cases in the dress industry \\u2013 not in our industry \\u2013 where Jewish girls put crosses on their necks to get a job! And they also spoke French \\u2013 many of them learned French \\u2013 to speak to the boss to give them a job. And when the boss found out that they were Jewish, they had a slim chance of getting a job because they called them troublemakers, that they may organize a union! . . . The class interests are always above the national interests amongst manufacturers, whether they\\u2019re Jewish or Italian or otherwise. In fact, I know of a case of a shop on St. Lawrence near Mount Royal \\u2013 I\\u2019ve forgotten the name of the place, it\\u2019s a big place \\u2013 and, at the time of the organization of the dressmakers, the boss made anti-Semitic speeches \\u2013 a Jewish boss \\u2013 to French girls, telling them he doesn\\u2019t want to hire Jews: they\\u2019re troublemakers, they\\u2019re communists. Yes, that happened. It happened in Canadian Waist and another big firm. I forgot the name. One of them is still in existence. Canadian Waist doesn\\u2019t exist anymore.<\\\/blockquote><\\\/p>       <p><blockquote>I met my wife\\u2014by the way, she passed away about six months ago\\u2014I met my wife in many places. In the Industrial Union she was working at a dress shop and she tool part in a famous dress strike led by the Industrial Union in 1935, where Joe Gershman was the leader of the union\\u2026I met her at mass meeting. I attended meetings of all kinds of unions. I was interested in knowing of the conditions and what\\u2019s taking place. I could say that\\u2014I don\\u2019t want to praise myself!\\u2014I was political dynamite in the needle trades! It\\u2019s there I met my wife. She was five years younger than I was. I don\\u2019t have to give you the reasons why boy meets girls. I also met her in the cultural centre. Her name was Sima Stutman. The Stutman family were progressive. It was a progressive family. Her oldest brother was first active here in the progressive movement and then he went to the United States. He\\u2019s still there, active in the progressive movement. His name is Eddie Stark. The whole family worked: the father, the sisters. And they were all trade union members. Three of them were members in the Amalgamated Clothing Workers Union, the same union to which I belonged. Sima, my late wife, was a member of the Industrial Union until we got married and she lost her job and wasn\\u2019t looking anymore for a job. We lived, I would say, happily; without much comfort, but we were happy. We worked together in the organization, the Young Communist League, That\\u2019s how we progressed (96-97).<\\\/blockquote><\\\/p>  \\t  <p><blockquote>The majority of Jewish immigrants who came were needle workers at home, in the Old Country. Whether they were qualified technicians and mechanics or not, they were needle workers, the majority of them. And when they came, many of them became bosses. They worked themselves up and their relatives were in the needle trades or they had relatives who were in the grocery business and they were linked with the needle industry \\u2013 just like the Greeks who come here now \\u2013 most of their relatives get jobs in the needle industry, or the Haitians \\u2013 they go into the needle industry, the French-speaking people. (97\\u201398)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_en\":\"<p>Fleeing police surveillance, \\u201cfascist terror and hopelessness\\u201d, a Polish revolutionary in his twenties, Norman Massey (a nom de plume for Noach Puterman), arrived in Montreal in late October 1929 \\u2013 just in time to be greeted by Black Tuesday, the stock market crash that launched the Great Depression. After a brief turn as an upholsterer, Massey followed his comrades from the Young Communist League and the Jewish cultural centre he frequented into the needle trades. Among his garment industry employers was Parkley Clothes, a clothing manufacturer operating out of the Belgo Building located on Ste-Catherine west of Bleury.<\\\/p>    <p>A lifelong union man, Massey was an executive of Local 277, a \\u201cpants-and-vestmakers\\u201d local of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\"> Amalgamated Clothing Worker of America union<\\\/a>. Massey continued to work in the trade well into the 1970s as a menswear pocketmaker, a career shift he attributed to vests having fallen out of fashion around World War II. In addition to his union work, Massey was a correspondent for the socialist Yiddish newspaper <i>Vochenblatt<\\\/i> and a leader of the United Jewish People\\u2019s Order of Canada, a secular socialist fraternal organization. In 1935 Massey married Sema Stutman, a dressmaker and Industrial Union of Needle Trade Workers member who came from an active union family.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>    <p><blockquote>You will see if you follow the history of the class struggle \\u2013 as it was in Germany \\u2013 German bosses hiring fascist gangsters and giving them power in establishing a Hitler regime to destroy their own workers. That\\u2019s class struggle. I know of cases in the dress industry \\u2013 not in our industry \\u2013 where Jewish girls put crosses on their necks to get a job! And they also spoke French \\u2013 many of them learned French \\u2013 to speak to the boss to give them a job. And when the boss found out that they were Jewish, they had a slim chance of getting a job because they called them troublemakers, that they may organize a union! . . . The class interests are always above the national interests amongst manufacturers, whether they\\u2019re Jewish or Italian or otherwise. In fact, I know of a case of a shop on St. Lawrence near Mount Royal \\u2013 I\\u2019ve forgotten the name of the place, it\\u2019s a big place \\u2013 and, at the time of the organization of the dressmakers, the boss made anti-Semitic speeches \\u2013 a Jewish boss \\u2013 to French girls, telling them he doesn\\u2019t want to hire Jews: they\\u2019re troublemakers, they\\u2019re communists. Yes, that happened. It happened in Canadian Waist and another big firm. I forgot the name. One of them is still in existence. Canadian Waist doesn\\u2019t exist anymore.<\\\/blockquote><\\\/p>       <p><blockquote>I met my wife\\u2014by the way, she passed away about six months ago\\u2014I met my wife in many places. In the Industrial Union she was working at a dress shop and she tool part in a famous dress strike led by the Industrial Union in 1935, where Joe Gershman was the leader of the union\\u2026I met her at mass meeting. I attended meetings of all kinds of unions. I was interested in knowing of the conditions and what\\u2019s taking place. I could say that\\u2014I don\\u2019t want to praise myself!\\u2014I was political dynamite in the needle trades! It\\u2019s there I met my wife. She was five years younger than I was. I don\\u2019t have to give you the reasons why boy meets girls. I also met her in the cultural centre. Her name was Sima Stutman. The Stutman family were progressive. It was a progressive family. Her oldest brother was first active here in the progressive movement and then he went to the United States. He\\u2019s still there, active in the progressive movement. His name is Eddie Stark. The whole family worked: the father, the sisters. And they were all trade union members. Three of them were members in the Amalgamated Clothing Workers Union, the same union to which I belonged. Sima, my late wife, was a member of the Industrial Union until we got married and she lost her job and wasn\\u2019t looking anymore for a job. We lived, I would say, happily; without much comfort, but we were happy. We worked together in the organization, the Young Communist League, That\\u2019s how we progressed (96-97).<\\\/blockquote><\\\/p>  \\t  <p><blockquote>The majority of Jewish immigrants who came were needle workers at home, in the Old Country. Whether they were qualified technicians and mechanics or not, they were needle workers, the majority of them. And when they came, many of them became bosses. They worked themselves up and their relatives were in the needle trades or they had relatives who were in the grocery business and they were linked with the needle industry \\u2013 just like the Greeks who come here now \\u2013 most of their relatives get jobs in the needle industry, or the Haitians \\u2013 they go into the needle industry, the French-speaking people. (97\\u201398)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1941-01-01\",\"group_title\":\"Norman Massey - Parkley Clothes\",\"display_title\":\"Norman Massey - Parkley Clothes (1937-1941)\",\"name\":\"Norman Massey - Parkley Clothes\"},{\"id\":3676,\"type\":\"exhibit\",\"post_title\":\"Nosach Ha&#8217;ari\",\"title\":\"Nosach Ha'ari \",\"title_en\":\"Nosach Ha'ari \",\"title_fr\":\"Nosach Ha'ari\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/nosach-haari\\\/\",\"coordinates\":[{\"latitude\":45.5160176,\"longitude\":-73.57413821}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392b1ba9b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394673bd7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f394f0b1885.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f39547225cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3960998b42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396459032f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b20711b6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b279e4824c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b284f3c0d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2a3519773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2f3d88935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2f9d4b94a.webp\"],\"address\":\"100 Ave des Pins E., Montreal \",\"address_en\":\"100 Ave des Pins E., Montreal \",\"address_fr\":\"100 des Pins Est, Montreal\",\"description\":\"<p><u>Historic outline<\\\/u><\\\/p>    \\t<p>Nosach Ha\\u2019ari is often referred to as Nosach Ha\\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.<\\\/p> <p>Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>    <p>The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the <i>aron hakodesh<\\\/i>, until finally demolishing the building in 2005, erecting a modern theatre.<\\\/p>    <p><u>Physical description<\\\/u><\\\/p>    \\t<p>The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the <i>aron hakodesh<\\\/i> was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. <\\\/p>    <p>By Val\\u00e9rie Beauchemin and Sara Tauben. <\\\/p>\",\"description_en\":\"<p><u>Historic outline<\\\/u><\\\/p>    \\t<p>Nosach Ha\\u2019ari is often referred to as Nosach Ha\\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.<\\\/p> <p>Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>    <p>The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the <i>aron hakodesh<\\\/i>, until finally demolishing the building in 2005, erecting a modern theatre.<\\\/p>    <p><u>Physical description<\\\/u><\\\/p>    \\t<p>The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the <i>aron hakodesh<\\\/i> was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. <\\\/p>    <p>By Val\\u00e9rie Beauchemin and Sara Tauben. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1962-01-01\",\"group_title\":\"Nosach Ha'ari\",\"display_title\":\"Nosach Ha'ari (1914-1962)\",\"name\":\"Nosach Ha'ari\"},{\"id\":4156,\"type\":\"exhibit\",\"post_title\":\"Nosach Ha&#8217;ari\",\"title\":\"Nosach Ha'ari\",\"title_en\":\"Nosach Ha'ari\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/nosach-haari-2\\\/\",\"coordinates\":[{\"latitude\":45.494547,\"longitude\":-73.645731}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b20711b6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b279e4824c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b284f3c0d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2a3519773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2f3d88935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b2f9d4b94a.webp\"],\"address\":\"5001 Vezina, Montreal\",\"address_en\":\"5001 Vezina, Montreal\",\"address_fr\":\"\",\"description\":\"<p><u>Historic outline<\\\/u><\\\/p>    \\t<p>Nosach Ha\\u2019ari is often referred to as Nosach Ha\\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.<\\\/p> <p>Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Although the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>    <p>The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the <i>aron hakodesh<\\\/i>, until finally demolishing the building in 2005, erecting a modern theatre.<\\\/p>    <p><u>Physical description<\\\/u><\\\/p>    \\t<p>The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the <i>aron hakodesh<\\\/i> was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. <\\\/p>    <p>By Val\\u00e9rie Beauchemin and Sara Tauben. <\\\/p>\",\"description_en\":\"<p><u>Historic outline<\\\/u><\\\/p>    \\t<p>Nosach Ha\\u2019ari is often referred to as Nosach Ha\\u2019ari South to distinguish it from a synagogue by the same name on Jeanne Mance, was established in the 1920s at 100 Pine Ave. Famously, this synagogue served as the first house of worship of a group of Lubavitch Jews who arrived in Montreal during World War II.<\\\/p> <p>Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Although the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>    <p>The building on Pine was sold in the 70s to a French theatre group, Theatre de Quat\\u2019  Sous. The theatre company made little changes to the building other than installing a stage in what was probably the former space of the <i>aron hakodesh<\\\/i>, until finally demolishing the building in 2005, erecting a modern theatre.<\\\/p>    <p><u>Physical description<\\\/u><\\\/p>    \\t<p>The building, originally three residential units, was renovated to accommodate the synagogue.  The second floor was modified to form a women\\u2019s gallery. The far left doorway, on the north-west corner of the building, was used as the entrance to the synagogue.  Due to the configuration of the building, the <i>aron hakodesh<\\\/i> was not located on the wall opposite the entrance, which was the norm, but on the side wall to the left of the doorway which was the eastern wall, thus orienting the synagogue towards the prescribed direction of prayer. <\\\/p>    <p>By Val\\u00e9rie Beauchemin and Sara Tauben. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1963-01-01\",\"end\":\"2011-01-01\",\"group_title\":\"Nosach Ha'ari\",\"display_title\":\"Nosach Ha'ari (1963-2011)\",\"name\":\"Nosach Ha'ari\"},{\"id\":3486,\"type\":\"exhibit\",\"post_title\":\"Ohel Moshe\",\"title\":\"Ohel Moshe\",\"title_en\":\"Ohel Moshe\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ohel-moshe\\\/\",\"coordinates\":[{\"latitude\":45.5129089,\"longitude\":-73.5659196}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab0d3a0a1e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab15cad7a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ffab2382bb21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fff081875c74.webp\"],\"address\":\"150 Ontario E., Montreal, QC\",\"address_en\":\"150 Ontario E., Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street in 1902. It was with the purchase of a former theatre at 16 Lagauchetiere East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street in 1902. It was with the purchase of a former theatre at 16 Lagauchetiere East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>\",\"description_fr\":\"\",\"start\":\"1902-01-01\",\"end\":\"1906-12-31\",\"group_title\":\"Ohel Moshe\",\"display_title\":\"Ohel Moshe (1902-1906)\",\"name\":\"Ohel Moshe\"},{\"id\":3587,\"type\":\"exhibit\",\"post_title\":\"Ometz\",\"title\":\"Ometz\",\"title_en\":\"Ometz\",\"title_fr\":\"Ometz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ometz\\\/\",\"coordinates\":[{\"latitude\":45.4889725,\"longitude\":-73.636269921}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a170c5b0a3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1711a2262a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a17136a9875.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a17154454b6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1716cc1a6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a1718a58685.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a171d9290a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151a170c5b0a3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f66c5996d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f65f90894c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f662137654.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f6643805e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f667141fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f66a228926.webp\"],\"address\":\"5151 C\\u00f4te-Sainte-Catherine\",\"address_en\":\"5151 C\\u00f4te-Sainte-Catherine\",\"address_fr\":\"5151 C\\u00f4te-Sainte-Catherine\",\"description\":\"<p>Agence Ometz is a non-profit, human services agency that provides employment, immigration assistance and social services to Jewish families and individuals. Ometz (the Hebrew word for \\u201ccourage\\u201d) was established in 2008 with the merger of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-vocational-services-sheltered-workshop\\\/\\\">Jewish Employment Montreal<\\\/a>, Jewish Family Services of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Services<\\\/a>.<\\\/p>    <p>Ometz has two locations: a head office at 1 Cummings Square \\u2028(5151 C\\u00f4te Ste-Catherine Road) and a second office at 96 Roger-Pilon Street in Dollard-des-Ormeaux. More than 300 volunteers work together with agency staff to serve over 13,000 clients a year. The modern incarnation of a legacy of continuous, organized Jewish social service in Canada, Ometz celebrated 150 years since the establishment of its parent organization, the Young Men\\u2019s Hebrew Benevolent Society, in June 2013.<\\\/p>    <p>Compiled by Stephanie Schwartz<\\\/p>  \",\"description_en\":\"<p>Agence Ometz is a non-profit, human services agency that provides employment, immigration assistance and social services to Jewish families and individuals. Ometz (the Hebrew word for \\u201ccourage\\u201d) was established in 2008 with the merger of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-vocational-services-sheltered-workshop\\\/\\\">Jewish Employment Montreal<\\\/a>, Jewish Family Services of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Services<\\\/a>.<\\\/p>    <p>Ometz has two locations: a head office at 1 Cummings Square \\u2028(5151 C\\u00f4te Ste-Catherine Road) and a second office at 96 Roger-Pilon Street in Dollard-des-Ormeaux. More than 300 volunteers work together with agency staff to serve over 13,000 clients a year. The modern incarnation of a legacy of continuous, organized Jewish social service in Canada, Ometz celebrated 150 years since the establishment of its parent organization, the Young Men\\u2019s Hebrew Benevolent Society, in June 2013.<\\\/p>    <p>Compiled by Stephanie Schwartz<\\\/p>  \",\"description_fr\":\"\",\"start\":\"2008-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Ometz\",\"display_title\":\"Ometz (2008)\",\"name\":\"Ometz\"},{\"id\":3412,\"type\":\"exhibit\",\"post_title\":\"Paperman &#038; Sons\",\"title\":\"Paperman & Sons\",\"title_en\":\"Paperman & Sons\",\"title_fr\":\"Paperman & Fils\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/paperman-sons\\\/\",\"coordinates\":[{\"latitude\":45.5161588,\"longitude\":-73.5733051}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83025897167.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\"],\"address\":\"3711 de Bullion, Montreal\",\"address_en\":\"3711 de Bullion, Montreal\",\"address_fr\":\"3711 de Bullion, Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1911-12-31\",\"group_title\":\"Paperman & Sons\",\"display_title\":\"Paperman & Sons (1911)\",\"name\":\"Paperman & Sons\"},{\"id\":3413,\"type\":\"exhibit\",\"post_title\":\"Paperman &#038; Sons\",\"title\":\"Paperman & Sons\",\"title_en\":\"Paperman & Sons\",\"title_fr\":\"Paperman & Fils\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/paperman-sons-2\\\/\",\"coordinates\":[{\"latitude\":45.5139363,\"longitude\":-73.5698782}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f84660b12b62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\"],\"address\":\"3465 Coloniale, Montreal\",\"address_en\":\"3465 Coloniale, Montreal\",\"address_fr\":\"3465 Coloniale, Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. 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The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Paperman & Sons\",\"display_title\":\"Paperman & Sons (1912-1913)\",\"name\":\"Paperman & Sons\"},{\"id\":3414,\"type\":\"exhibit\",\"post_title\":\"Paperman &#038; Sons\",\"title\":\"Paperman & Sons\",\"title_en\":\"Paperman & Sons\",\"title_fr\":\"Paperman & 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Clark, Montreal\",\"address_en\":\"2112 Clark, Montreal\",\"address_fr\":\"2112 Clark, Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. 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Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. 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Ontario E., Montreal\",\"address_en\":\"206 Ontario E., Montreal\",\"address_fr\":\"206 Ontario E., Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>  \",\"description_en\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. 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C\\u00f4te-des-Neiges, Montreal\",\"address_en\":\"5605 C\\u00f4te-des-Neiges, Montreal\",\"address_fr\":\"5605 C\\u00f4te-des-Neiges, Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. 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Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>  \",\"description_en\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1954-01-01\",\"end\":\"1994-12-31\",\"group_title\":\"Paperman & Sons\",\"display_title\":\"Paperman & Sons (1954-1994)\",\"name\":\"Paperman & Sons\"},{\"id\":3418,\"type\":\"exhibit\",\"post_title\":\"Paperman &#038; Sons\",\"title\":\"Paperman & Sons\",\"title_en\":\"Paperman & Sons\",\"title_fr\":\"Paperman & Fils\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/paperman-sons-7\\\/\",\"coordinates\":[{\"latitude\":45.5035332,\"longitude\":-73.6437026}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f84660b12b62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fbb46f3a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fc79a8e77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82fdd54cb6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f82ff9a4ae8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83007d52261.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8300b71208b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83016a500f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8301c050617.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8302a881f78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83031426f7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83037429d2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83041881a7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8304c381a78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f830584008e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8305cf28230.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8307b8e03a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f83082c5b780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f8308781692e.webp\"],\"address\":\"3888 Jean-Talon O., Montreal\",\"address_en\":\"3888 Jean-Talon O., Montreal\",\"address_fr\":\"3888 Jean-Talon O., Montreal\",\"description\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A Montreal Jewish institution, Paperman &amp; Sons has been the most prominent funeral home in the Jewish community since 1912. Founded by Lazar Paperman (1872\\u20131954), the business is run on the ideal of providing last rites with dignity, compassion, and observance of Jewish law, at a cost that is accessible to all mourners.<\\\/p>      <p>Paperman &amp; Sons, better known to the community as \\u201dPaperman\\u2019s,\\u201d began conducting funeral services for Jews whose families were in financial constraints during World War l. As head of a Chevra Kadisha (volunteer burial society), Lazar Paperman was urged by the Jewish community to open a funeral home. Prior to this, synagogues had made arrangements with non-Jewish funeral directors. Paperman\\u2019s business opened in 1910, and was incorporated a few years later, using a horse-drawn hearse in the summer and a sleigh in the winter. Initial headquarters were on St. Elizabeth Street, with preparations often done at the home of the deceased, before the institution moved to larger quarters on St. Urbain in 1926. An increase in the Jewish population led to the relocation to more spacious accommodations again on C\\u00f4te-des-Neiges Road in 1954, where Paperman\\u2019s stayed for forty-one years before moving to their current location on Jean-Talon in 1995.<\\\/p>     <p>While Paperman\\u2019s takes great steps to ensure that the diverse customs and backgrounds of families in the Jewish community are respected, it also pays stringent attention to Jewish law. Preparations are conducted to make sure that the deceased are constantly watched over by individuals reciting Psalms and that they are ritually washed and dressed before burial. This process brings order and dignity into the ritual of Jewish burial. Paperman\\u2019s dedication to this process has garnered unique acknowledgement from the Rabbinical Council of America and the Union of Orthodox Jewish Congregations.<\\\/p>     <p>After a brief incorporation into the Loewen Group in 1995, Paperman &amp; Sons was bought back by the family in 2001. The third and fourth generations of the family are still involved in the business as well as with other communal initiatives and philanthropic endeavours.<\\\/p>     <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1994-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Paperman & Sons\",\"display_title\":\"Paperman & Sons (1994)\",\"name\":\"Paperman & Sons\"},{\"id\":3759,\"type\":\"exhibit\",\"post_title\":\"Pauline Donalda &#8211; Opera Guild of Montreal &#8211; His Majesty&#8217;s Theatre\\\/Her Majesty&#8217;s Theatre\",\"title\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre\",\"title_en\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre\",\"title_fr\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pauline-donalda-opera-guild-of-montreal-his-majestys-theatre-her-majestys-theatre\\\/\",\"coordinates\":[{\"latitude\":45.4950547,\"longitude\":-73.5778819}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf40091aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf7035629.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf95e99ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cfd3e6963.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cffce66e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b10bd3b768.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b112002929.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b118e1800e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b11d55ca81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b1254368fb.webp\"],\"address\":\"1421 Guy, Montreal\",\"address_en\":\"1421 Guy, Montreal\",\"address_fr\":\"1421 Guy, Montreal, QC\",\"description\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1963-12-31\",\"group_title\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre\",\"display_title\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre (1942-1963)\",\"name\":\"Pauline Donalda - Opera Guild of Montreal - His Majesty's Theatre\\\/Her Majesty's Theatre\"},{\"id\":3760,\"type\":\"exhibit\",\"post_title\":\"Pauline Donalda &#8211; Opera Guild of Montreal &#8211; Place des Arts\",\"title\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\",\"title_en\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\",\"title_fr\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pauline-donalda-opera-guild-of-montreal-place-des-arts\\\/\",\"coordinates\":[{\"latitude\":45.5079458,\"longitude\":-73.5656047}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf40091aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf7035629.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf95e99ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cfd3e6963.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cffce66e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b10bd3b768.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b112002929.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b118e1800e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b11d55ca81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b1254368fb.webp\"],\"address\":\"175 Ste-Catherine O., Montreal\",\"address_en\":\"175 Ste-Catherine O., Montreal\",\"address_fr\":\"175 Ste-Catherine Ouest, Montreal, QC\",\"description\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\",\"display_title\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts (1964-1970)\",\"name\":\"Pauline Donalda - Opera Guild of Montreal - Place des Arts\"},{\"id\":3741,\"type\":\"exhibit\",\"post_title\":\"Pauline Donalda &#8211; Residence\\\/Studio\",\"title\":\"Pauline Donalda - Residence\\\/Studio\",\"title_en\":\"Pauline Donalda - Residence\\\/Studio\",\"title_fr\":\"Pauline Donalda - R\\u00e9sidence\\\/Studio\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pauline-donalda-residence-studio\\\/\",\"coordinates\":[{\"latitude\":45.491595,\"longitude\":-73.5854902}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf40091aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf7035629.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cf95e99ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cfd3e6963.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cffce66e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b10bd3b768.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b112002929.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b118e1800e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b11d55ca81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f1b1254368fb.webp\"],\"address\":\"2184 Lincoln, Montreal\",\"address_en\":\"2184 Lincoln, Montreal\",\"address_fr\":\"2184 Ave. Lincoln, Montreal, QC\",\"description\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Pauline Donalda (1882-1970), born Lightstone, was an opera singer of international renown. Born in Montreal to a family of Eastern European immigrants, she studied opera at the Conservatoire de Paris with financial support from the influential politician Donald Smith (Lord Strathcona). She later adopted the stage name \\u201cDonalda\\u201d in tribute to this sponsorship. After a successful debut in Nice, France, in 1904, her artistic career progressed rapidly: in 1905, she sang at London\\u2019s Covent Garden for the Queen of England and at the Op\\u00e9ra de la Monnaie in Bruxelles; in 1906, she sang alongside tenor Enrico Caruso in an opera by Verdi. These performances earned her tremendous acclaim. In the same year, she joined the Manhattan Opera House, founded by the American musical comedy composer and producer Oscar Hammerstein. When the First World War broke out, she suspended her career and organized benefit concerts to support the war effort.<\\\/p>  <p>From 1922 on, she devoted herself to teaching voice. Twenty years later, in 1942, she founded the Opera Guild of Montreal, which went on to stage the first Canadian performances of many operas. Among the first women to promote opera, Donalda made an exceptional contribution to the development of the arts in Canada. In so doing, she helped promote both the country and the Jewish community worldwide. In 1967, she was made an Officer of the Order of Canada.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Pauline Donalda - Residence\\\/Studio\",\"display_title\":\"Pauline Donalda - Residence\\\/Studio (1937-1970)\",\"name\":\"Pauline Donalda - Residence\\\/Studio\"},{\"id\":3680,\"type\":\"exhibit\",\"post_title\":\"Pavilion of Judaism &#8211; Expo 67\",\"title\":\"Pavilion of Judaism - Expo 67\",\"title_en\":\"Pavilion of Judaism - Expo 67\",\"title_fr\":\"Pavillon du Juda\\u00efsme - Expo 67\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pavilion-of-judaism-expo-67\\\/\",\"coordinates\":[{\"latitude\":45.5130365,\"longitude\":-73.5278519}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153fe422b16838.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153fe429f0913b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15477bbc621401.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15477bc08cedd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15477bcc88748b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15477bd09a77eb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15477be1acd829.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a199c989be4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a19fdb3a36e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a0c6918f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a0530a916.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a1000946f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a121baa4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a178c79f5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a19b1cf70.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154a1a1b5a3b92.webp\"],\"address\":\"Pont Cosmos et Chenal Le Moyne, Montreal\",\"address_en\":\"Pont Cosmos et Chenal Le Moyne, Montreal\",\"address_fr\":\"Pont Cosmos et Chenal Le Moyne, Montreal\",\"description\":\"<p>There wasn\\u2019t supposed to be a Pavilion of Judaism at Expo 67. The exposition\\u2019s commissioner general, Pierre Dupuy, had wanted to showcase all religions in a single pavilion which would underscore the \\u201ccommon unifying force of world religions,\\u201d as described in Gary R. Miedema\\u2019s <i>For Canada\\u2019s Sake<\\\/i>. Dupuy\\u2019s idea didn\\u2019t come to pass, and upon hearing of plans for a Christian Pavilion, Rabbi Wilfred Shuchat of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> took the initiative of creating a Jewish presence. He first approached the Israel Pavilion\\u2019s planners in hopes of incorporating a synagogue there. When his request was refused, he turned to the local Jewish community. With the financial backing of both Sam Steinberg and Sam Bronfman, plans for a Pavilion of Judaism were quickly approved by the Expo\\u2019s organizers and the Canadian Jewish Congress. This pavilion marked the second official Jewish presence at a worldwide expo and the first since Chicago\\u2019s World Fair in 1933.<\\\/p>    <p>Earnest work on the Pavilion, designed by architect Harry Stillman, began in 1966. The organizers chose two verses from the Mishna (an ancient codex Jewish law) tractate <i>Pirke Avot<\\\/i> (Ethics of our Fathers) as the guiding framework to complement Expo 67\\u2019s theme of <i>Man and his World<\\\/i>. The committee worked closely with the Israel Pavilion in order to avoid content overlap, and sought to present Judaism as having a universal message. The Pavilion ultimately included a working synagogue, but the biggest draw was a reproduction of the Temple of Jerusalem (sources differ on which Temple it was). In addition the Pavilion included a modest Holocaust memorial, one of the earliest in North America. Otto Frank lent several pages of his daughter Anne\\u2019s famous diary to the Pavilion. <\\\/p>    <p>The Pavilion of Judaism was not without its critics; a writer in the <i>Jewish Spectator<\\\/i> complained it failed to show the \\u201cgrandeur\\u201d of Jewish thought and accomplishments. However the Pavilion was considered a great success for both the Jews of Montreal and of Canada. Throughout the six-month exhibition several hundreds of thousands of people visited, including Cardinal L\\u00e9ger, whose visit was considered a highlight and represented the recent strengthening of ties between Jews and French-Canadians. After the end of Expo 67, the Pavilion remained open at the behest of Mayor Jean Drapeau for another two years.<\\\/p>    <p>The Pavilion of Judaism stands as symbol of what could be considered the pinnacle of the Montreal Jewish community, which was now firmly entrenched in the middle-class but had yet to live through the political tensions of the 1970s. By creating an independent pavilion on par with the Christian Pavilion, the Montreal Jewish community demonstrated a sense of openness, confidence and unity.<\\\/p>    <p>Written by Pascale Greenfield<\\\/p>\",\"description_en\":\"<p>There wasn\\u2019t supposed to be a Pavilion of Judaism at Expo 67. The exposition\\u2019s commissioner general, Pierre Dupuy, had wanted to showcase all religions in a single pavilion which would underscore the \\u201ccommon unifying force of world religions,\\u201d as described in Gary R. Miedema\\u2019s <i>For Canada\\u2019s Sake<\\\/i>. Dupuy\\u2019s idea didn\\u2019t come to pass, and upon hearing of plans for a Christian Pavilion, Rabbi Wilfred Shuchat of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-3\\\/\\\">Shaar Hashomayim<\\\/a> took the initiative of creating a Jewish presence. He first approached the Israel Pavilion\\u2019s planners in hopes of incorporating a synagogue there. When his request was refused, he turned to the local Jewish community. With the financial backing of both Sam Steinberg and Sam Bronfman, plans for a Pavilion of Judaism were quickly approved by the Expo\\u2019s organizers and the Canadian Jewish Congress. This pavilion marked the second official Jewish presence at a worldwide expo and the first since Chicago\\u2019s World Fair in 1933.<\\\/p>    <p>Earnest work on the Pavilion, designed by architect Harry Stillman, began in 1966. The organizers chose two verses from the Mishna (an ancient codex Jewish law) tractate <i>Pirke Avot<\\\/i> (Ethics of our Fathers) as the guiding framework to complement Expo 67\\u2019s theme of <i>Man and his World<\\\/i>. The committee worked closely with the Israel Pavilion in order to avoid content overlap, and sought to present Judaism as having a universal message. The Pavilion ultimately included a working synagogue, but the biggest draw was a reproduction of the Temple of Jerusalem (sources differ on which Temple it was). In addition the Pavilion included a modest Holocaust memorial, one of the earliest in North America. Otto Frank lent several pages of his daughter Anne\\u2019s famous diary to the Pavilion. <\\\/p>    <p>The Pavilion of Judaism was not without its critics; a writer in the <i>Jewish Spectator<\\\/i> complained it failed to show the \\u201cgrandeur\\u201d of Jewish thought and accomplishments. However the Pavilion was considered a great success for both the Jews of Montreal and of Canada. Throughout the six-month exhibition several hundreds of thousands of people visited, including Cardinal L\\u00e9ger, whose visit was considered a highlight and represented the recent strengthening of ties between Jews and French-Canadians. After the end of Expo 67, the Pavilion remained open at the behest of Mayor Jean Drapeau for another two years.<\\\/p>    <p>The Pavilion of Judaism stands as symbol of what could be considered the pinnacle of the Montreal Jewish community, which was now firmly entrenched in the middle-class but had yet to live through the political tensions of the 1970s. By creating an independent pavilion on par with the Christian Pavilion, the Montreal Jewish community demonstrated a sense of openness, confidence and unity.<\\\/p>    <p>Written by Pascale Greenfield<\\\/p>\",\"description_fr\":\"\",\"start\":\"1967-01-01\",\"end\":\"1967-12-31\",\"group_title\":\"Pavilion of Judaism - Expo 67\",\"display_title\":\"Pavilion of Judaism - Expo 67 (1967)\",\"name\":\"Pavilion of Judaism - Expo 67\"},{\"id\":4214,\"type\":\"exhibit\",\"post_title\":\"Peter Bercovitch &#8211; Residence\",\"title\":\"Peter Bercovitch - Residence\",\"title_en\":\"Peter Bercovitch - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/peter-bercovitch-residence\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636a8a35548d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636a8a93467af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636a8abf70949.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636a8ba2cfb6e.webp\"],\"address\":\"337 Roslyn Avenue, Westmount\",\"address_en\":\"337 Roslyn Avenue, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Peter Bercovitch (1879 \\u20131942) was a prominent political figure in Montreal\\u2019s Jewish community in the first half of the 20th century. His parents were immigrants from the Russian Empire and his father worked in the garment industry. Bercovitch was born on September 17, 1879 in Montreal. Raised in the working-class, majority-Jewish, Downtown neighbourhoods of Saint-Louise and Saint-Antoine, he attended public school before studying law at McGill University and then resumed his legal studies in French, this time at Laval University in Montreal, later called the <i>Universit\\u00e9 de Montr\\u00e9al<\\\/i>.<\\\/p>    <p>He was called to the Bar of the Province of Quebec on November 26, 1901 and co-founded the firm of Bercovitch, Cohen &amp; Spector in 1905. Fluent in both English and French, Bercovitch was lauded as a skilled public speaker. He also gained a reputation as a working-class man who was able to make a name for himself in the upper class, especially through his membership in organisations such as the Liberal Party of Canada\\u2019s Laurier Club. Bercovitch was made a King's Counsel in 1911.<\\\/p>    <p>He was elected in 1916 under the banner of the Liberal Party of Quebec in the riding of Saint-Louis in Montreal, and was re-elected in the same riding six times (1919, 1923, 1927, 1931, 1935 and 1936). Bercovitch had a reputation of a hard-working politician, who mostly laboured behind the scenes. In the legislature, he was known to have sat on several important parliamentary committees. He also served as president of the Jewish Immigrant Aid Society in 1921.<\\\/p>    <p>In the 1930s he worked on the Jewish Schools Bill, which became known as \\u201cThe Bercovitch Bill.\\u201d The Bill, aimed at resolving the \\u201cJewish School Question,\\u201d initially proposed that publicly-funded Jewish schools be established in Montreal if Protestant administrators and the Jewish community could not agree on the conditions for attendance at Protestant schools. After Bercovitch gave his bill more teeth by including the creation of a Jewish section in the <i>Conseil de l'Instruction publique<\\\/i>, Liberal Premier Louis-Alexandre Taschereau declared to the legislature that Bercovitch's bill would lay the foundation for a new system of schools in the province.<\\\/p>    <p>Later, in May 1936, the Leader of the Opposition, Maurice Duplessis, convened the Public Accounts Committee. Responsible for examining public finances, it had not met in over two years. There, Duplessis dealt a hard political blow to the established Taschereau government. As a loyal Liberal, Peter Bercovitch attempted an almost solitary defence in face of the Union Nationale leader. This political thrust and parry between Bercovitch and Duplessis was immortalised on-screen during the first episode of the 1978 series <i>Duplessis<\\\/i>, in a scene written by Denys Arcand.<\\\/p>    <p>In 1938, Peter Bercovitch entered federal politics in a by-election in the federal riding of Cartier - geographically equivalent to his provincial riding of 22 years - left vacant by the death of Samuel Williams Jacobs. The provincial seat he left was won by Louis Fitch, a Jewish member of Duplessis\\u2019 Union Nationale party, and a political rival.  Running unopposed, he was re-elected in 1940 and died in office at the age of 63. The by-election in Cartier that followed Bercovitch's death sent Fred Rose to the House of Commons, the first Communist MP in the history of the Canadian Parliament.<\\\/p>    <p>Complied by Xavier Lev\\u00e9sque<\\\/p>  \",\"description_en\":\"<p>Peter Bercovitch (1879 \\u20131942) was a prominent political figure in Montreal\\u2019s Jewish community in the first half of the 20th century. His parents were immigrants from the Russian Empire and his father worked in the garment industry. Bercovitch was born on September 17, 1879 in Montreal. Raised in the working-class, majority-Jewish, Downtown neighbourhoods of Saint-Louise and Saint-Antoine, he attended public school before studying law at McGill University and then resumed his legal studies in French, this time at Laval University in Montreal, later called the <i>Universit\\u00e9 de Montr\\u00e9al<\\\/i>.<\\\/p>    <p>He was called to the Bar of the Province of Quebec on November 26, 1901 and co-founded the firm of Bercovitch, Cohen &amp; Spector in 1905. Fluent in both English and French, Bercovitch was lauded as a skilled public speaker. He also gained a reputation as a working-class man who was able to make a name for himself in the upper class, especially through his membership in organisations such as the Liberal Party of Canada\\u2019s Laurier Club. Bercovitch was made a King's Counsel in 1911.<\\\/p>    <p>He was elected in 1916 under the banner of the Liberal Party of Quebec in the riding of Saint-Louis in Montreal, and was re-elected in the same riding six times (1919, 1923, 1927, 1931, 1935 and 1936). Bercovitch had a reputation of a hard-working politician, who mostly laboured behind the scenes. In the legislature, he was known to have sat on several important parliamentary committees. He also served as president of the Jewish Immigrant Aid Society in 1921.<\\\/p>    <p>In the 1930s he worked on the Jewish Schools Bill, which became known as \\u201cThe Bercovitch Bill.\\u201d The Bill, aimed at resolving the \\u201cJewish School Question,\\u201d initially proposed that publicly-funded Jewish schools be established in Montreal if Protestant administrators and the Jewish community could not agree on the conditions for attendance at Protestant schools. After Bercovitch gave his bill more teeth by including the creation of a Jewish section in the <i>Conseil de l'Instruction publique<\\\/i>, Liberal Premier Louis-Alexandre Taschereau declared to the legislature that Bercovitch's bill would lay the foundation for a new system of schools in the province.<\\\/p>    <p>Later, in May 1936, the Leader of the Opposition, Maurice Duplessis, convened the Public Accounts Committee. Responsible for examining public finances, it had not met in over two years. There, Duplessis dealt a hard political blow to the established Taschereau government. As a loyal Liberal, Peter Bercovitch attempted an almost solitary defence in face of the Union Nationale leader. This political thrust and parry between Bercovitch and Duplessis was immortalised on-screen during the first episode of the 1978 series <i>Duplessis<\\\/i>, in a scene written by Denys Arcand.<\\\/p>    <p>In 1938, Peter Bercovitch entered federal politics in a by-election in the federal riding of Cartier - geographically equivalent to his provincial riding of 22 years - left vacant by the death of Samuel Williams Jacobs. The provincial seat he left was won by Louis Fitch, a Jewish member of Duplessis\\u2019 Union Nationale party, and a political rival.  Running unopposed, he was re-elected in 1940 and died in office at the age of 63. The by-election in Cartier that followed Bercovitch's death sent Fred Rose to the House of Commons, the first Communist MP in the history of the Canadian Parliament.<\\\/p>    <p>Complied by Xavier Lev\\u00e9sque<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1937-01-01\",\"group_title\":\"Peter Bercovitch - Residence\",\"display_title\":\"Peter Bercovitch - Residence (1912-1937)\",\"name\":\"Peter Bercovitch - Residence\"},{\"id\":4105,\"type\":\"exhibit\",\"post_title\":\"Pinsler Scholarship Case &#8211; Dufferin School\",\"title\":\"Pinsler Scholarship Case - Dufferin School\",\"title_en\":\"Pinsler Scholarship Case - Dufferin School\",\"title_fr\":\"L\\u2019affaire Pinsler \\u2013 l\\u2019\\u00e9cole Dufferin\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pinsler-scholarship-case-dufferin-school\\\/\",\"coordinates\":[{\"latitude\":45.5070259,\"longitude\":-73.561172}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa70a46e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa9e963f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aac65719e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aaee8fbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab6432673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab841d622.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab9e8f140.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abd0a46b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abdd3e1f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abf1a464c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac1f18c42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac4cc9960.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac7f37348.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac8e05c74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aca3d8dcb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acaca8237.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acbac9b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ace60e3b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af7449d11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c7ebeee03.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aef8e6423.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af1b26c27.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af43a4fc2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af4bca952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aff802a26.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b02322b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0466abde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b059eb679.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0819a17e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b09aef435.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0abbb848.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0d33202e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1097c077.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b130a0d08.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1397ae9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b143cedbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b14b63ade.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b15a3ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b17a7f6a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c8c061757.webp\"],\"address\":\"1088 St-Urbain\",\"address_en\":\"1088 St-Urbain\",\"address_fr\":\"1088 St-Urbain\",\"description\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1900-01-01\",\"end\":\"1903-01-01\",\"group_title\":\"Pinsler Scholarship Case - Dufferin School\",\"display_title\":\"Pinsler Scholarship Case - Dufferin School (1900-1903)\",\"name\":\"Pinsler Scholarship Case - Dufferin School\"},{\"id\":4098,\"type\":\"exhibit\",\"post_title\":\"Pinsler Scholarship Case &#8211; Pinsler Residence\",\"title\":\"Pinsler Scholarship Case - Pinsler Residence\",\"title_en\":\"Pinsler Scholarship Case - Pinsler Residence\",\"title_fr\":\"L\\u2019affaire Pinsler - R\\u00e9sidence de Pinsler\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pinsler-scholarship-case-pinsler-residence\\\/\",\"coordinates\":[{\"latitude\":45.5074415,\"longitude\":-73.564423}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa70a46e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa9e963f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aac65719e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aaee8fbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab6432673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab841d622.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab9e8f140.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abd0a46b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abdd3e1f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abf1a464c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac1f18c42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac4cc9960.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac7f37348.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac8e05c74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aca3d8dcb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acaca8237.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acbac9b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ace60e3b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af7449d11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c7ebeee03.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aef8e6423.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af1b26c27.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af43a4fc2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af4bca952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aff802a26.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b02322b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0466abde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b059eb679.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0819a17e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b09aef435.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0abbb848.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0d33202e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1097c077.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b130a0d08.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1397ae9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b143cedbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b14b63ade.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b15a3ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b17a7f6a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c8c061757.webp\"],\"address\":\"180 Ste-Catherine O.\",\"address_en\":\"180 Ste-Catherine O.\",\"address_fr\":\"180 Ste-Catherine O.\",\"description\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1900-01-01\",\"end\":\"1903-01-01\",\"group_title\":\"Pinsler Scholarship Case - Pinsler Residence\",\"display_title\":\"Pinsler Scholarship Case - Pinsler Residence (1900-1903)\",\"name\":\"Pinsler Scholarship Case - Pinsler Residence\"},{\"id\":4104,\"type\":\"exhibit\",\"post_title\":\"Pinsler Scholarship Case &#8211; Protestant School Board of Greater Montreal\",\"title\":\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal\",\"title_en\":\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal\",\"title_fr\":\"L\\u2019affaire Pinsler - Protestant School Board of Greater Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/pinsler-scholarship-case-protestant-school-board-of-greater-montreal\\\/\",\"coordinates\":[{\"latitude\":45.5009023,\"longitude\":-73.573669}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa70a46e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aa9e963f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aac65719e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aaee8fbe3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab6432673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab841d622.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ab9e8f140.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abd0a46b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abdd3e1f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658abf1a464c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac1f18c42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac4cc9960.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac7f37348.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ac8e05c74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aca3d8dcb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acaca8237.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658acbac9b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658ace60e3b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af7449d11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c7ebeee03.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aef8e6423.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af1b26c27.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af43a4fc2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658af4bca952.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658aff802a26.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b02322b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0466abde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b059eb679.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0819a17e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b09aef435.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0abbb848.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b0d33202e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1097c077.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b130a0d08.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b1397ae9d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b143cedbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b14b63ade.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b15a3ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658b17a7f6a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658c8c061757.webp\"],\"address\":\"1455 Peel\",\"address_en\":\"1455 Peel\",\"address_fr\":\"1455 Peel\",\"description\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>In 1901, honours student, Jacob Pinsler, finished first in his graduating class at Dufferin Elementary School, but was denied a scholarship on the grounds that his father was not a property owner contributing taxes to the Protestant School Board. The Pinsler Scholarship Case was a catalyst to a storm of controversy that launched a thirty-year campaign to break the stranglehold of legislation denying legal rights to Jewish children attending Protestant schools. The case also provoked debates about the need for independent Jewish schools. <\\\/p>    <p>At the turn of the twentieth century, Quebec\\u2019s confessional and religiously organized school system, mandated by the British North America Act of 1867, Article 92, only accommodated Catholics and Protestants, and had yet to be adapted to address the needs of Jewish students. Since the Hebrew Free School Controversy of the 1890s, Jewish children had been relegated to Protestant schools. Increasing immigration and rising Jewish enrollment unmatched by proportionate funding to the Protestant panel led to Protestant resentment over the perception that they were subsidizing the education of \\u201coutsiders.\\u201d While the Protestant School Board was willing to grant Jewish students limited rights, the extension of such privileges was restricted due to concerns that growing numbers of Jewish students were undermining the schools\\u2019 Protestant character. Jews were considered \\u201cguests\\u201d of the Protestant system and were therefore not legally entitled to awards or scholarships.<\\\/p>    <p>Jacob Pinsler\\u2019s father\\u2019s status as a tenant and not a ratepayer made the boy ineligible for the scholarship, an act that came to represent the many indignities the Jewish community felt they faced in the Protestant school system. The Pinsler family sued the Protestant School Board, requesting that the court compel the board to grant Jacob the scholarship. <\\\/p>    <p>Despite efforts by Montreal Jewish lawyer Samuel W. Jacobs, who took the Pinsler case to court in 1903, the judge ruled in favour of the Protestant School Board, reaffirming that Quebec\\u2019s schools were \\u201cconfessional\\u201d and not \\u201cpublic.\\u201d To protest this verdict, a mass meeting was held at the Baron de Hirsch Institute, unprecedented in how the diverse elements of the Jewish community were represented. With the community decision to appeal for a modification of Quebec\\u2019s Education Act, lawyer Maxwell Goldstein met with Protestant commissioners, who appeared amenable to certain administrative changes. These meetings led to the Quebec government passing the Act of 1903, which entrenched Jews within the Protestant system, but also reaffirmed the 1867 BNA Act.<\\\/p>    <p>While the 1903 Act equated Jews and Protestants for educational purposes, and required Jewish ratepayers to pay taxes to the Protestant panel, Jewish students and parents ultimately received few rights. Jews were still prevented from serving on school boards, few Jewish teachers were employed, and in many places Jewish students were still required to attend Protestant religious instruction while being denied days off for Jewish holidays. These issues and other related tensions were magnified during the \\u201cJewish School Question\\u201d debates of the 1920s. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1900-01-01\",\"end\":\"1903-01-01\",\"group_title\":\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal\",\"display_title\":\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal (1900-1903)\",\"name\":\"Pinsler Scholarship Case - Protestant School Board of Greater Montreal\"},{\"id\":3475,\"type\":\"exhibit\",\"post_title\":\"Podolier Loan and Discount Assn. (Anshei Ukraina)\",\"title\":\"Podolier Loan and Discount Assn. (Anshei Ukraina)\",\"title_en\":\"Podolier Loan and Discount Assn. (Anshei Ukraina)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/podolier-loan-and-discount-assn-anshei-ukraina\\\/\",\"coordinates\":[{\"latitude\":45.5173397,\"longitude\":-73.5802417}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fed7958a8410.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe39ba20f522.webp\"],\"address\":\"4088 St. Laurent, Montreal, QC\",\"address_en\":\"4088 St. Laurent, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1931-12-31\",\"group_title\":\"Podolier Loan and Discount Assn. (Anshei Ukraina)\",\"display_title\":\"Podolier Loan and Discount Assn. (Anshei Ukraina) (1929-1931)\",\"name\":\"Podolier Loan and Discount Assn. (Anshei Ukraina)\"},{\"id\":3994,\"type\":\"exhibit\",\"post_title\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas\",\"title\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas\",\"title_en\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas\",\"title_fr\":\"Puper Rav \\u2013 Congr\\u00e9gation Chassidim Belz Umachizike Hadas\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/puper-rav-congregation-chaside-belz-umachizike-hadas\\\/\",\"coordinates\":[{\"latitude\":45.52181,\"longitude\":-73.5996}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b927c8f377c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b927d465536.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b927e575a66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b927f85195f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9299481f00.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b929a4dc549.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b929d8264f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b929efa25ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92a0f24086.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92a336965c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92a44dc068.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92a5a003d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92a69399d5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92e73ecb93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92e82bb444.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92e94e891c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92ee0923cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92ef03f4d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f068c74a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f1995d0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f3030127.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f7e19e44.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f69e998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f8faccf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92f9f3fc92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92fac5dcb9.webp\"],\"address\":\"5340 Jeanne-Mance\",\"address_en\":\"5340 Jeanne-Mance\",\"address_fr\":\"5340 Jeanne-Mance\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1984-01-01\",\"end\":\"2007-12-31\",\"group_title\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas\",\"display_title\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas (1984-2007)\",\"name\":\"Puper Rav \\u2013 Congregation Chaside Belz Umachizike Hadas\"},{\"id\":3993,\"type\":\"exhibit\",\"post_title\":\"Puper Rav \\u2013 Congregation Chassidim Belz\",\"title\":\"Puper Rav \\u2013 Congregation Chassidim Belz\",\"title_en\":\"Puper Rav \\u2013 Congregation Chassidim Belz\",\"title_fr\":\"Puper Rav \\u2013 Congr\\u00e9gation Chassidim Bel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/puper-rav-congregation-chassidim-belz\\\/\",\"coordinates\":[{\"latitude\":45.5218,\"longitude\":-73.59961}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b933890a16b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b933ea11408.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b933f76a36c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b93409e97b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b934221b9ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9343f86f03.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9344f6340a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9345e8ff3c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9346ce7a41.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b934853869d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9349d7fe56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b934aae814f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b934bc1a3fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b92ffedb57e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b930196d273.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b93028a1a6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9303c70219.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b930c6a4238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b930eb38f76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b930fd20ea1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b93196d2b9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b931ac2b243.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b931ba99e89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b931cc736a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b931f3638c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b9320a0867a.webp\"],\"address\":\"5340 Jeanne-Mance\",\"address_en\":\"5340 Jeanne-Mance\",\"address_fr\":\"5340 Jeanne-Mance\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"1983-12-31\",\"group_title\":\"Puper Rav \\u2013 Congregation Chassidim Belz\",\"display_title\":\"Puper Rav \\u2013 Congregation Chassidim Belz (1957-1983)\",\"name\":\"Puper Rav \\u2013 Congregation Chassidim Belz\"},{\"id\":3924,\"type\":\"exhibit\",\"post_title\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community\",\"title\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community\",\"title_en\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community\",\"title_fr\":\"Puper Rav \\u2013 Le rabbin Yaakov Yitzhak Neumann de la communaut\\u00e9 Belz de Montr\\u00e9al\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/puper-rav-rabbi-yaakov-yitzhak-neumann-of-montreals-belz-community\\\/\",\"coordinates\":[{\"latitude\":45.5218,\"longitude\":-73.5996}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a689024f0af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6898cb37c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a689bd28ba4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b3b6d0dcb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b3da3ed78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b4894cd21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b4fc1386e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b4bb58902.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b523131cd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b54ec5dd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b6588959b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a6b67f878c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a96a2c8cbc3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c919661ba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c8bb283ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c8f4b4894.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c930d831e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c971428a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7c99cb354c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7ca26162e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7ca4e852fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7caaa14396.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cad07081c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7caf6d8b1a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cb1b97c39.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cb37edcd9.webp\"],\"address\":\"5340 Jeanne-Mance\",\"address_en\":\"5340 Jeanne-Mance\",\"address_fr\":\"5340 Jeanne-Mance\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in eighteenth-century Eastern Europe as a spiritual backlash against overly meticulous religious approaches. Hasidic sects were quickly established, creating dynasties of charismatic leaders, called rebbes, who were named after the communities they led. Alongside rebbes stood ravs - rabbis who served Hasidic and non-Hasidic communities as legal authorities, but were less spiritually oriented.<\\\/p>     <p>Known as the Puper Rav, also spelled Pupa or Puppe, Rabbi Yaakov Yitzhak Neumann was head of Montreal\\u2019s Hasidic Belz community from 1953 until his death in 2007. Neumann was born in Pupa, Hungary, but was a Belzer Hasid. After surviving the Holocaust, in which his only son, Nuchem, was killed, Rabbi Neumann served as head of the remaining Hungarian Puper community, from which he gained the title, Puper Rav.<\\\/p>    <p>After Rabbi Neumann served briefly in Melbourne, Australia, the Puper Rebbe (charismatic leader of all the Puper Hasidim) suggested Neumann\\u2019s appointment in Montreal\\u2019s Belzer community, to which the Belzer Rebbe approved. Rabbi Neumann arrived in Montreal in 1953 in the company of several followers from Melbourne, and helped guide the bourgeoning Belzer community.<\\\/p>    <p>In Montreal, most of the Belzer Hasidic community is of Hungarian origin (though the town of Belz itself can now be found in Western Ukraine). The community\\u2019s initial humble beginnings in Montreal greatly expanded following the Second World War. The Montreal shtibl (a small house of prayer and study) for the Belzer Hasidim is the Hassidei Belz Umachzikei Hada\\u2019as (Hasidim of Belz and Upholders of the Faith), located on Jeanne-Mance in Mile End. Since Neumann\\u2019s death, the community has expanded and built another shtibl.<\\\/p>    <p>Known as the \\u201ckleiner\\u201d (small) Puper Rav due to his short stature, Rabbi Neumann became the head of the Montreal Belz kehilla (community). Well-liked for his good-natured personality and clever wit, Rabbi Neumann served in Montreal until his death. His influence outside Montreal was evident when after his passing he was mourned by the Puper Hasidim of New York. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"2007-12-31\",\"group_title\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community\",\"display_title\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community (1957-2007)\",\"name\":\"Puper Rav \\u2013 Rabbi Yaakov Yitzhak Neumann of Montreal\\u2019s Belz Community\"},{\"id\":3762,\"type\":\"exhibit\",\"post_title\":\"Rabbi David Feuerwerker &#8211; Beit Din\",\"title\":\"Rabbi David Feuerwerker - Beit Din\",\"title_en\":\"Rabbi David Feuerwerker - Beit Din\",\"title_fr\":\"Rabbin David Feuerwerker - Beit Din\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-david-feuerwerker-beit-din\\\/\",\"coordinates\":[{\"latitude\":45.4917506,\"longitude\":-73.6312547}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581d33b57a7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f061f1b55d7.webp\"],\"address\":\"5491 Victoria, Montreal\",\"address_en\":\"5491 Victoria, Montreal\",\"address_fr\":\"5491 Victoria Ave.\",\"description\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_en\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Rabbi David Feuerwerker - Beit Din\",\"display_title\":\"Rabbi David Feuerwerker - Beit Din (1966-1980)\",\"name\":\"Rabbi David Feuerwerker - Beit Din\"},{\"id\":3743,\"type\":\"exhibit\",\"post_title\":\"Rabbi David Feuerwerker &#8211; Residence\",\"title\":\"Rabbi David Feuerwerker - Residence\",\"title_en\":\"Rabbi David Feuerwerker - Residence\",\"title_fr\":\"Rabbin David Feuerwerker - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-david-feuerwerker-residence\\\/\",\"coordinates\":[{\"latitude\":45.5060123,\"longitude\":-73.6187054}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581d33b57a7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f061f1b55d7.webp\"],\"address\":\"5583 Woodbury, Montreal\",\"address_en\":\"5583 Woodbury, Montreal\",\"address_fr\":\"5583 Woodbury\",\"description\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_en\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Rabbi David Feuerwerker - Residence\",\"display_title\":\"Rabbi David Feuerwerker - Residence (1966-1980)\",\"name\":\"Rabbi David Feuerwerker - Residence\"},{\"id\":3761,\"type\":\"exhibit\",\"post_title\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al\",\"title\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al\",\"title_en\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al\",\"title_fr\":\"Rabbin David Feuerwerker - D\\u00e9partement de sociologie \\u00e0 l\\u2019Universit\\u00e9 de Montr\\u00e9al\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-david-feuerwerker-sociology-departement-at-universite-de-montreal\\\/\",\"coordinates\":[{\"latitude\":45.4992804,\"longitude\":-73.6180925}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581d33b57a7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f061f1b55d7.webp\"],\"address\":\"3150 Jean-Brillant, Montreal\",\"address_en\":\"3150 Jean-Brillant, Montreal\",\"address_fr\":\"3150 Jean-Brillant\",\"description\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_en\":\"<p>David Feuerwerker (1912-1980), a renowned French rabbi, immigrated to Montreal in the 1960s. He was active in the city\\u2019s Jewish community, especially among its then rapidly growing French-speaking population. As both a French-speaker and an Ashkenazi, he served as a link between the city\\u2019s French-speaking Sephardic Jews and its mostly English-speaking Ashkenazim. During the \\u201cQuiet Revolution\\u201d of the 1960s, a period of profound change linked to the redefinition of Quebec\\u2019s identity, he also served as a contact between Quebec\\u2019s Jews and its French-speaking community. These years were marked by a wave of concern about Quebec nationalism in the predominantly anglophone Jewish community.<\\\/p>  <p>Born in 1912 in Geneva, Switzerland, Feuerwerker became a rabbi in 1937 in Paris. When the Second World War broke out, he fought in the ranks of the French army. After Germany\\u2019s victory over France, he and his wife took active part in the Resistance. In 1944, he participated in the liberation of the city of Lyon. He then moved to Neuilly, where he served as Rabbi of the Rue des Tournelles synagogue until 1958. In 1955, he applied unsuccessfully for the position of Great Rabbi of France.<\\\/p>    <p>Feruerwerker received a Doctor of Letters in 1961 as a specialist in the history of Jewish emancipation in France. Several years later, in 1966, he was invited to teach at Universit\\u00e9 de Montr\\u00e9al. There, he became a professor of sociology and history, and also founded a Jewish studies center. Among other activities, he served on the city\\u2019s Beit Din (rabbinical court), represented the French-speaking community on the Vaad Ha-ir (Jewish Community Council of Montreal) and continued to officiate as a rabbi, although he was not associated with a synagogue.<\\\/p>      <p>A great lover of Jewish music, David Feuerwerker made several appearances on Alain Stank\\u00e9\\u2019s world music program \\u201cLa musique des nations\\u201d, which aired on Radio-Canada. Feuerwerker passed away in Montreal in 1980.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Hedge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al\",\"display_title\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al (1966-1980)\",\"name\":\"Rabbi David Feuerwerker \\u2013 Sociology Departement at Universit\\u00e9 de Montr\\u00e9al\"},{\"id\":4039,\"type\":\"exhibit\",\"post_title\":\"Rabbi Harry Stern &#8211; Residence\",\"title\":\"Rabbi Harry Stern - Residence\",\"title_en\":\"Rabbi Harry Stern - Residence\",\"title_fr\":\"Rabbin Harry Stern - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-harry-stern-residence\\\/\",\"coordinates\":[{\"latitude\":45.5003956,\"longitude\":-73.5734691}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c267d1c8ffb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d295cd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c267b0d5f62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25cff0cdd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2623443968.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2620a17b4a.webp\"],\"address\":\"1455 Peel, Montreal\",\"address_en\":\"1455 Peel, Montreal\",\"address_fr\":\"1455 Peel, Montreal\",\"description\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1937-12-31\",\"group_title\":\"Rabbi Harry Stern - Residence\",\"display_title\":\"Rabbi Harry Stern - Residence (1929-1937)\",\"name\":\"Rabbi Harry Stern - Residence\"},{\"id\":4040,\"type\":\"exhibit\",\"post_title\":\"Rabbi Harry Stern &#8211; Residence\",\"title\":\"Rabbi Harry Stern - Residence\",\"title_en\":\"Rabbi Harry Stern - Residence\",\"title_fr\":\"Rabbin Harry Stern - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-harry-stern-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4923102,\"longitude\":-73.586438}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d295cd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c26796aeefe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25cff0cdd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2623443968.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2620a17b4a.webp\"],\"address\":\"2174 Sherbrooke Ouest Apt. 1, Montreal\",\"address_en\":\"2174 Sherbrooke Ouest Apt. 1, Montreal\",\"address_fr\":\"2174 Sherbrooke Ouest Apt. 1, Montreal\",\"description\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"Rabbi Harry Stern - Residence\",\"display_title\":\"Rabbi Harry Stern - Residence (1938-1950)\",\"name\":\"Rabbi Harry Stern - Residence\"},{\"id\":4041,\"type\":\"exhibit\",\"post_title\":\"Rabbi Harry Stern &#8211; Residence\",\"title\":\"Rabbi Harry Stern - Residence\",\"title_en\":\"Rabbi Harry Stern - Residence\",\"title_fr\":\"Rabbin Harry Stern - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-harry-stern-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.490268,\"longitude\":-73.5999573}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2676fb2d8c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d295cd32.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25cff0cdd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d1119070.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25cff0cdd6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d3dc77b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c25d8de731c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2623443968.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c2620a17b4a.webp\"],\"address\":\"3238 The Boulevard, Montreal\",\"address_en\":\"3238 The Boulevard, Montreal\",\"address_fr\":\"3238 The Boulevard, Montreal\",\"description\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Born in Eragoly, Lithuania, Harry Stern (1897-1984) was a pioneer of Reform Judaism in Canada who was also known as a fervent Zionist, a labour activist, an accomplished intellectual and a champion of interfaith dialogue. Following the pogroms of 1905, his family decided to flee Eastern Europe and emigrate to the United States, where they settled in Ohio. In 1927, Stern moved to Montreal to become rabbi of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/temple-emanu-el-6\\\/\\\">Temple Emanu-El<\\\/a>, the city\\u2019s first Reform synagogue.<\\\/p>  <p>Soon after Stern arrived in Montreal, a major conflict broke out in the garment industry between workers and their employers, many of whom were members of his own congregation. At the time, more than 32% of the city\\u2019s garment workers were Jewish. Stern actively defended their interests in negotiations between the two parties. He rebuked the wealthy manufacturers for their treatment of their Downtowner brethren, even referring to them as \\u201cJewish anti-semites\\u201d.<\\\/p>  <p>Stern was also devoted to improving Jewish-Christian relations. He established ties with the Catholic and Protestant clergy and, in 1942, founded the Institute for Clergy and Religious Educators, through which representatives of various faiths exchanged information about their respective religious traditions. In the 1950s and 1960s, his annual Fellowship Dinners were attended by prominent members of the Jewish and non-Jewish communities, including Mayor Jean Drapeau, Cardinal Paul-\\u00c9mile L\\u00e9ger and even Martin Luther King, Jr. Stern was involved in these activities at a time when some Jews denied the legitimacy of Reform Judaism. The Rabbi Dr. Harry J. Stern Award was created in 1967 in his honour, to be conferred upon an individual noted for their significant contribution to interfaith and intercultural dialogue. After his death in 1984, Rabbi Stern\\u2019s name was given to a mountain in the Laurentians to commemorate his service to Quebec society.<\\\/p>  <p>Stern fought against anti-Semitism in the Catholic clergy and in Quebec society, and he publicly denounced Nazism and the atrocities committed against Jews in Europe during the Second World War. A fervent Zionist, he participated in 1944 in the creation of the Christian Council for Palestine, a group through which Zionists sought to raise awareness of their cause among the Christian clergy. Harry Stern was the Canadian delegate to the first World Jewish Congress in Geneva in 1936 and served on the Executive Board of the Central Conference of American Rabbis.  <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1984-12-31\",\"group_title\":\"Rabbi Harry Stern - Residence\",\"display_title\":\"Rabbi Harry Stern - Residence (1951-1984)\",\"name\":\"Rabbi Harry Stern - Residence\"},{\"id\":4155,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Allied Jewish Community Services\",\"title\":\"Rabbi Lavy Becker - Allied Jewish Community Services\",\"title_en\":\"Rabbi Lavy Becker - Allied Jewish Community Services\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-allied-jewish-community-services\\\/\",\"coordinates\":[{\"latitude\":45.5064855,\"longitude\":-73.5726956}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"493 Sherbrooke O.\",\"address_en\":\"493 Sherbrooke O.\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"1965-01-01\",\"group_title\":\"Rabbi Lavy Becker - Allied Jewish Community Services\",\"display_title\":\"Rabbi Lavy Becker - Allied Jewish Community Services (1965)\",\"name\":\"Rabbi Lavy Becker - Allied Jewish Community Services\"},{\"id\":4152,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Congregation Beth El\",\"title\":\"Rabbi Lavy Becker - Congregation Beth El\",\"title_en\":\"Rabbi Lavy Becker - Congregation Beth El\",\"title_fr\":\"Rabbin Lavy Becker - Congregation Beth El\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-congregation-beth-el\\\/\",\"coordinates\":[{\"latitude\":45.5143049,\"longitude\":-73.6415089}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5ec0dd18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f4078644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f6e6ef5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f7f13270.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f8f95141.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5fe3ca8c4.webp\"],\"address\":\"60 Roosevelt\",\"address_en\":\"60 Roosevelt\",\"address_fr\":\"60 Roosevelt,  Town of Mount Royal\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"Rabbi Lavy Becker - Congregation Beth El\",\"display_title\":\"Rabbi Lavy Becker - Congregation Beth El (1951-1956)\",\"name\":\"Rabbi Lavy Becker - Congregation Beth El\"},{\"id\":4153,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Congregation Beth El\",\"title\":\"Rabbi Lavy Becker - Congregation Beth El\",\"title_en\":\"Rabbi Lavy Becker - Congregation Beth El\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-congregation-beth-el-2\\\/\",\"coordinates\":[{\"latitude\":45.503385,\"longitude\":-73.648572}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"1000 Lucerne\",\"address_en\":\"1000 Lucerne\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Rabbi Lavy Becker - Congregation Beth El\",\"display_title\":\"Rabbi Lavy Becker - Congregation Beth El (1957)\",\"name\":\"Rabbi Lavy Becker - Congregation Beth El\"},{\"id\":4154,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Dorshei Emet\",\"title\":\"Rabbi Lavy Becker - Dorshei Emet\",\"title_en\":\"Rabbi Lavy Becker - Dorshei Emet\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\",\"coordinates\":[{\"latitude\":45.4912661,\"longitude\":-73.6404615}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"5170 Van Horne\",\"address_en\":\"5170 Van Horne\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1967-01-01\",\"group_title\":\"Rabbi Lavy Becker - Dorshei Emet\",\"display_title\":\"Rabbi Lavy Becker - Dorshei Emet (1960-1967)\",\"name\":\"Rabbi Lavy Becker - Dorshei Emet\"},{\"id\":4130,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence\\\/\",\"coordinates\":[{\"latitude\":45.5130556,\"longitude\":-73.5706527}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"3494 St-Laurent\",\"address_en\":\"3494 St-Laurent\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1911-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1911)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4142,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5131908,\"longitude\":-73.5695566}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"3416 St-Dominique\",\"address_en\":\"3416 St-Dominique\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1913-01-01\",\"end\":\"1913-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1913)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4143,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.515067,\"longitude\":-73.571748}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"113 Prince Arthur E.\",\"address_en\":\"113 Prince Arthur E.\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1914-1917)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4144,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"Rabbin Lavy Becker - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5171886,\"longitude\":-73.5730978}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5ec0dd18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f4078644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f6e6ef5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f7f13270.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f8f95141.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5fe3ca8c4.webp\"],\"address\":\"3746 Laval\",\"address_en\":\"3746 Laval\",\"address_fr\":\"3746 Laval, Montr\\u00e9al\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1922-12-31\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1918-1922)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4145,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5207636,\"longitude\":-73.594744}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"206 Laurier O.\",\"address_en\":\"206 Laurier O.\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1925-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1923-1925)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4146,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.521221,\"longitude\":-73.598269}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"5258 Jeanne-Mance\",\"address_en\":\"5258 Jeanne-Mance\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1926)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4147,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.5002981,\"longitude\":-73.5714368}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"997 Dorchester O.\",\"address_en\":\"997 Dorchester O.\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1927-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1927)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4148,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-8\\\/\",\"coordinates\":[{\"latitude\":45.4877165,\"longitude\":-73.6315327}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"4992 Lacombe\",\"address_en\":\"4992 Lacombe\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1950-01-01\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1945-1950)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4149,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Residence\",\"title\":\"Rabbi Lavy Becker - Residence\",\"title_en\":\"Rabbi Lavy Becker - Residence\",\"title_fr\":\"Rabbin Lavy Becker - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-residence-9\\\/\",\"coordinates\":[{\"latitude\":45.4834812,\"longitude\":-73.6155682}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5ec0dd18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f4078644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f6e6ef5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f7f13270.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f8f95141.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5fe3ca8c4.webp\"],\"address\":\"4840 C\\u00f4te-Saint-Luc\",\"address_en\":\"4840 C\\u00f4te-Saint-Luc\",\"address_fr\":\"4840 C\\u00f4te Saint-Luc, Montr\\u00e9al\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"2001-12-31\",\"group_title\":\"Rabbi Lavy Becker - Residence\",\"display_title\":\"Rabbi Lavy Becker - Residence (1971-2001)\",\"name\":\"Rabbi Lavy Becker - Residence\"},{\"id\":4150,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Young Israel of Montreal\",\"title\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"title_en\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"title_fr\":\"Rabbin Lavy Becker - Young Israel of Montreal\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-young-israel-of-montreal\\\/\",\"coordinates\":[{\"latitude\":45.5103655,\"longitude\":-73.5730923}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5ec0dd18b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f4078644.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f6e6ef5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f7f13270.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5f8f95141.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d5fe3ca8c4.webp\"],\"address\":\"3501 Jeanne-Mance\",\"address_en\":\"3501 Jeanne-Mance\",\"address_fr\":\"3501 Jeanne-Mance, Montr\\u00e9al\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1924-12-31\",\"group_title\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"display_title\":\"Rabbi Lavy Becker - Young Israel of Montreal (1921-1924)\",\"name\":\"Rabbi Lavy Becker - Young Israel of Montreal\"},{\"id\":4151,\"type\":\"exhibit\",\"post_title\":\"Rabbi Lavy Becker &#8211; Young Israel of Montreal\",\"title\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"title_en\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-lavy-becker-young-israel-of-montreal-2\\\/\",\"coordinates\":[{\"latitude\":45.523342,\"longitude\":-73.593959}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7cf3898a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7d845fbf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7c3b5c7b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7ab3bea9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7b4d6cd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f7987a137.webp\"],\"address\":\"5148 St-Laurent\",\"address_en\":\"5148 St-Laurent\",\"address_fr\":\"\",\"description\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Rabbi Lavy Becker (1905-2001) is best known in the Montreal community for having founded the city\\u2019s first Reconstructionist synagogue, Dorshei Emet, in 1960. The Reconstructionist movement is based on the ideas of Mordecai Kaplan, who viewed Judaism as a civilization in constant evolution, responsive to modernity and focused on the concept of community. <\\\/p>  <p>Born in Montreal to Russian immigrant parents, Becker was among the founders of the Orthodox Young Israel synagogue in 1921. After completing his studies at McGill, he studied to become a Conservative rabbi in New York, where he came into contact with the Reconstructionist teachings of Kaplan. Becker was very active in the Jewish community as a social worker and rabbi. In 1945, he served as director of displaced persons camps in Germany for the Joint Distribution Committee. Then, in 1951, he founded Congregation Beth-El (located in the Town of Mount Royal), Montreal\\u2019s first Conservative synagogue to have mixed seating.<\\\/p>  <p>Among other appointments, Becker served as President of the Allied Jewish Community Services of Montreal (1963-1965), National Executive Committee Chair of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress-3\\\/\\\">Canadian Jewish Congress<\\\/a> (in the 1960s) and Chair of Small Communities for the World Jewish Congress. He was also the Director of the Vanier Institute of the Family and held a number of other positions in the international and local Jewish community. As well, he was involved in the business of his brothers, who in 1929 acquired the Rubenstein Brothers Company, an equipment manufacturer formerly owned by the figure skating champion and local politician Louis Rubenstein. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1935-01-01\",\"group_title\":\"Rabbi Lavy Becker - Young Israel of Montreal\",\"display_title\":\"Rabbi Lavy Becker - Young Israel of Montreal (1924-1935)\",\"name\":\"Rabbi Lavy Becker - Young Israel of Montreal\"},{\"id\":3433,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Beth David (Rumanishe Shul)\",\"title\":\"Rabbi Simon Glazer - Beth David (Rumanishe Shul)\",\"title_en\":\"Rabbi Simon Glazer - Beth David (Rumanishe Shul)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-beth-david-rumanishe-shul\\\/\",\"coordinates\":[{\"latitude\":45.506004,\"longitude\":-73.5618506}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"165 de la Gaucheti\\u00e8re O., Montreal\",\"address_en\":\"165 de la Gaucheti\\u00e8re O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Rabbi Simon Glazer - Beth David (Rumanishe Shul)\",\"display_title\":\"Rabbi Simon Glazer - Beth David (Rumanishe Shul) (1907-1918)\",\"name\":\"Rabbi Simon Glazer - Beth David (Rumanishe Shul)\"},{\"id\":3423,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Residence\",\"title\":\"Rabbi Simon Glazer - Residence\",\"title_en\":\"Rabbi Simon Glazer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\",\"coordinates\":[{\"latitude\":45.513014,\"longitude\":-73.5752103}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"3650 St. Urbain, Montreal\",\"address_en\":\"3650 St. Urbain, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1915-12-31\",\"group_title\":\"Rabbi Simon Glazer - Residence\",\"display_title\":\"Rabbi Simon Glazer - Residence (1912-1915)\",\"name\":\"Rabbi Simon Glazer - Residence\"},{\"id\":3425,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Residence\",\"title\":\"Rabbi Simon Glazer - Residence\",\"title_en\":\"Rabbi Simon Glazer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5104045,\"longitude\":-73.5685683}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"2096 St. Urbain, Montreal\",\"address_en\":\"2096 St. Urbain, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1912-12-31\",\"group_title\":\"Rabbi Simon Glazer - Residence\",\"display_title\":\"Rabbi Simon Glazer - Residence (1909-1912)\",\"name\":\"Rabbi Simon Glazer - Residence\"},{\"id\":3426,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Residence\",\"title\":\"Rabbi Simon Glazer - Residence\",\"title_en\":\"Rabbi Simon Glazer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5149679,\"longitude\":-73.5786741}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"3881 St. Urbain, Montreal\",\"address_en\":\"3881 St. Urbain, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1909-12-31\",\"group_title\":\"Rabbi Simon Glazer - Residence\",\"display_title\":\"Rabbi Simon Glazer - Residence (1907-1909)\",\"name\":\"Rabbi Simon Glazer - Residence\"},{\"id\":3427,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Residence\",\"title\":\"Rabbi Simon Glazer - Residence\",\"title_en\":\"Rabbi Simon Glazer - Residence\",\"title_fr\":\"Rabbin Simon Glazer - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5181118,\"longitude\":-73.5748115}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"3855 Laval, Montreal\",\"address_en\":\"3855 Laval, Montreal\",\"address_fr\":\"3855 Laval, Montreal\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Rabbi Simon Glazer - Residence\",\"display_title\":\"Rabbi Simon Glazer - Residence (1915-1918)\",\"name\":\"Rabbi Simon Glazer - Residence\"},{\"id\":3428,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Residence\",\"title\":\"Rabbi Simon Glazer - Residence\",\"title_en\":\"Rabbi Simon Glazer - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5139642,\"longitude\":-73.5688225}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"135 Sherbrooke E., Montreal\",\"address_en\":\"135 Sherbrooke E., Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Rabbi Simon Glazer - Residence\",\"display_title\":\"Rabbi Simon Glazer - Residence (1918)\",\"name\":\"Rabbi Simon Glazer - Residence\"},{\"id\":3429,\"type\":\"exhibit\",\"post_title\":\"Rabbi Simon Glazer &#8211; Shaare Tefilah (Austria-Hungarian Synagogue)\",\"title\":\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue)\",\"title_en\":\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-simon-glazer-shaare-tefilah-austria-hungarian-synagogue\\\/\",\"coordinates\":[{\"latitude\":45.5129674,\"longitude\":-73.570586}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8d8493e78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f5540755.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8f96715c5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e8fed9b908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e9014d8c90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14f9e903538491.webp\"],\"address\":\"7 Milton, Montreal\",\"address_en\":\"7 Milton, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the time of his arrival in Canada in 1907, this populist Orthodox rabbi cut a controversial figure in Montreal\\u2019s Jewish community. Born in 1878 in Kovno, Lithuania, he emigrated to Palestine and then the United States to avoid conscription in Russia. When he was offered the position of Chief Rabbi of the United Orthodox Congregations of Montreal, he left the United States for Canada. In short time, Glazer laid claim to the office of Chief Rabbi of Montreal and stepped forward as the first rabbi to defend the interests of the city\\u2019s impoverished downtown immigrants. These developments displeased the Jewish establishment, and a fierce rivalry sprang up between Glazer and the Rabbi Zvi Hirsch Cohen, who was closely connected with the established \\u201cuptowners\\u201d. The power struggle between the two men reflected the class conflict within the Montreal Jewish community. The situation came to a head over a dispute in the kosher meat industry: following a disagreement over the granting of kosher slaughter licenses (an affair that would anticipate the kosher meat wars of the 1920s), Glazer was assaulted in his own home.<\\\/p>    <p>A committed social activist, Glazer lent his support to labour organizations and immigrants, and established the Montreal Hebrew Old People\\u2019s and Sheltering Home in 1910 to assist the community\\u2019s orphans and elderly. Working as a rabbi to the poor paid only a meagre salary, and Glazer thus supplemented his wages through fee-based services such as dispute settlement and the arrangement of marriages and divorces. One of the founders of the <i>Keneder Adler<\\\/i>, Montreal\\u2019s Yiddish newspaper, Glazer took part in efforts to combat anti-Semitism by speaking out against an inflammatory speech given by Joseph-\\u00c9douard Plamondon. Worn out by the endless struggles in which he was involved and discouraged by the failure of attempts to unite the Jewish community of Montreal, Simon Glazer returned in 1918 to the United States, where he died in 1938.    <\\\/p>    <p> Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1918-12-31\",\"group_title\":\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue)\",\"display_title\":\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue) (1907-1918)\",\"name\":\"Rabbi Simon Glazer - Shaare Tefilah (Austria-Hungarian Synagogue)\"},{\"id\":3970,\"type\":\"exhibit\",\"post_title\":\"Rabbi Yudel Rosenberg &#8211; Residence\",\"title\":\"Rabbi Yudel Rosenberg - Residence\",\"title_en\":\"Rabbi Yudel Rosenberg - Residence\",\"title_fr\":\"Le rabbin Yudel Rosenberg - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-yudel-rosenberg-residence\\\/\",\"coordinates\":[{\"latitude\":45.5150334,\"longitude\":-73.5709267}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\"],\"address\":\"3551 de Bullion, Montreal\",\"address_en\":\"3551 de Bullion, Montreal\",\"address_fr\":\"3551 de Bullion, Montreal\",\"description\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1921-01-01\",\"end\":\"1922-12-31\",\"group_title\":\"Rabbi Yudel Rosenberg - Residence\",\"display_title\":\"Rabbi Yudel Rosenberg - Residence (1921-1922)\",\"name\":\"Rabbi Yudel Rosenberg - Residence\"},{\"id\":3971,\"type\":\"exhibit\",\"post_title\":\"Rabbi Yudel Rosenberg &#8211; Residence\",\"title\":\"Rabbi Yudel Rosenberg - Residence\",\"title_en\":\"Rabbi Yudel Rosenberg - Residence\",\"title_fr\":\"Le rabbin Yudel Rosenberg - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5162758,\"longitude\":-73.5735592}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\"],\"address\":\"3723 de Bullion, Montreal\",\"address_en\":\"3723 de Bullion, Montreal\",\"address_fr\":\"3723 de Bullion, Montreal\",\"description\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1922-01-01\",\"end\":\"1923-12-31\",\"group_title\":\"Rabbi Yudel Rosenberg - Residence\",\"display_title\":\"Rabbi Yudel Rosenberg - Residence (1922-1923)\",\"name\":\"Rabbi Yudel Rosenberg - Residence\"},{\"id\":3972,\"type\":\"exhibit\",\"post_title\":\"Rabbi Yudel Rosenberg &#8211; Residence\",\"title\":\"Rabbi Yudel Rosenberg - Residence\",\"title_en\":\"Rabbi Yudel Rosenberg - Residence\",\"title_fr\":\"Le rabbin Yudel Rosenberg - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5154184,\"longitude\":-73.5810585}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\"],\"address\":\"4059 de l'Esplanade, Montreal\",\"address_en\":\"4059 de l'Esplanade, Montreal\",\"address_fr\":\"4059 de l'Esplanade, Montreal\",\"description\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1931-12-31\",\"group_title\":\"Rabbi Yudel Rosenberg - Residence\",\"display_title\":\"Rabbi Yudel Rosenberg - Residence (1924-1931)\",\"name\":\"Rabbi Yudel Rosenberg - Residence\"},{\"id\":3973,\"type\":\"exhibit\",\"post_title\":\"Rabbi Yudel Rosenberg &#8211; Residence\",\"title\":\"Rabbi Yudel Rosenberg - Residence\",\"title_en\":\"Rabbi Yudel Rosenberg - Residence\",\"title_fr\":\"Le rabbin Yudel Rosenberg - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-yudel-rosenberg-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.518067,\"longitude\":-73.589382}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d77167793.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d74833817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d5d1021ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d61a7d935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d64253528.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6ccc9064.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d6f28f82c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d70d42084.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d726ad8d8.webp\"],\"address\":\"4587 Jeanne-Mance, Montreal\",\"address_en\":\"4587 Jeanne-Mance, Montreal\",\"address_fr\":\"4587 Jeanne-Mance, Montreal\",\"description\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rabbi Yudel Rosenberg, born in 1859 in the village of Skaryszew, Poland, received a traditional Hasidic education in literature and cabbalistic studies. In 1913, he emigrated to Toronto at the invitation of the Polish Jewish Congregation. When he arrived in Montreal in 1919, he became the Chief Rabbi of the United Hebrew Orthodox Congregations of Montreal, a coalition of synagogues serving immigrant Ashkenazi communities too impoverished to hire their own rabbis. Although exposed to lay ideas and interested in politics, economics and the sciences, Rosenberg adhered to an ultra-Orthodox interpretation of Judaism. Though he wrote extensively, his most significant contribution to the literature would become his translation from Aramaic to Hebrew of The Zohar, a classic work of Jewish mysticism. Rosenberg viewed the project as a first step toward a renewal of cabbalistic tradition. The translation represented his main contribution to the Hasidic community with which he was associated, and in which he neither assumed a traditional rabbinic role nor attracted followers.<\\\/p>    <p>Rosenberg played an important role in Montreal\\u2019s kosher meet disputes (1923 to 1925). At a time when the community had lost control over this sector, he was invited to oversee the production of kosher meat. Meanwhile, Rabbi <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Hirsch Cohen<\\\/a> led the foundation in 1922 of the Jewish Council of Montreal (Va\\u2019ad Ha-\\u2019ir), which was intended to provide strict supervision of the kosher diet. Conflict arose between Rosenberg and Cohen, leading to legal action that was settled only in 1925, when Rosenberg realigned himself with the Va\\u2019ad Ha-\\u2018ir. Rosenberg served as Vice-Chair of the Rabbinical Council until his death in 1935. He was the grandfather of the prominent Montreal writer <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler\\\/\\\">Mordecai Richler<\\\/a>.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"Rabbi Yudel Rosenberg - Residence\",\"display_title\":\"Rabbi Yudel Rosenberg - Residence (1932-1935)\",\"name\":\"Rabbi Yudel Rosenberg - Residence\"},{\"id\":3595,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Residence\",\"title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\",\"coordinates\":[{\"latitude\":45.5101909,\"longitude\":-73.5630402}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"1275 St-Dominique, Montreal\",\"address_en\":\"1275 St-Dominique, Montreal\",\"address_fr\":\"\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1896-01-01\",\"end\":\"1897-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Residence (1896-1897)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Residence\"},{\"id\":3597,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Residence\",\"title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_fr\":\"Rabbin Zvi Hirsch Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5102883,\"longitude\":-73.5632475}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"1285 St-Dominique, Montreal\",\"address_en\":\"1285 St-Dominique, Montreal\",\"address_fr\":\"1285 St-Dominique, Montr\\u00e9al\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1898-01-01\",\"end\":\"1907-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Residence (1898-1907)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Residence\"},{\"id\":3598,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Residence\",\"title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_fr\":\"Le rabbin Zvi Hirsch Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5116253,\"longitude\":-73.55931291}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"301 Ren\\u00e9-L\\u00e9vesque E., Montreal\",\"address_en\":\"301 Ren\\u00e9-L\\u00e9vesque E., Montreal\",\"address_fr\":\"301 Ren\\u00e9-L\\u00e9vesque E., Montr\\u00e9al\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1908-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Residence (1908-1913)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Residence\"},{\"id\":3599,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Residence\",\"title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"title_fr\":\"Le rabbin Zvi Hirsch Cohen - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5169586,\"longitude\":-73.5723136}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"3700 Laval, Montreal\",\"address_en\":\"3700 Laval, Montreal\",\"address_fr\":\"3700 Laval, Montr\\u00e9al\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Residence\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Residence (1914-1950)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Residence\"},{\"id\":3600,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Va&#8217;ad Ha&#8217;ir (Jewish Community Council)\",\"title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"title_fr\":\"Rabbin Zvi Hirsch Cohen - Va'ad Ha'ir (Conseil de la communaut\\u00e9 juive)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council\\\/\",\"coordinates\":[{\"latitude\":45.5113514,\"longitude\":-73.5669051}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"2003 St-Laurent, Montreal\",\"address_en\":\"2003 St-Laurent, Montreal\",\"address_fr\":\"2003 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council) (1924-1928)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\"},{\"id\":3601,\"type\":\"exhibit\",\"post_title\":\"Rabbi Zvi Hirsch Cohen &#8211; Va&#8217;ad Ha&#8217;ir (Jewish Community Council)\",\"title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"title_en\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"title_fr\":\"Rabbin Zvi Hirsch Cohen - Va'ad Ha'ir (Conseil de la communaut\\u00e9 juive)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-vaad-hair-jewish-community-council-2\\\/\",\"coordinates\":[{\"latitude\":45.5144719,\"longitude\":-73.572275}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152312267d676e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231237962a77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231239542c9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523123aa4a8e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1523128511deaa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15231278e5fd54.webp\"],\"address\":\"3575 St-Laurent, Montreal\",\"address_en\":\"3575 St-Laurent, Montreal\",\"address_fr\":\"3575 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_en\":\"<p>A fixture of Montreal\\u2019s rabbinical leadership, Rabbi Zvi Hirsch Cohen (1862\\u20131950) was recognized as the unofficial Chief Rabbi of both Montreal and Canada. In a career spanning fifty years, Rabbi Cohen was involved in the \\u201ckosher meat\\u201d disputes as president of the Va'ad Ha-Rabbanim (Rabbinical Council) of the Va\\u2019ad Ha\\u2019Ir (Jewish Community Council), advocated for independent Jewish schools during the 1920s, and was a dedicated Zionist. His influence is undisputed, as his funeral in 1950 attracted one of the largest gatherings of rabbinical and political leaders in Montreal\\u2019s history. <\\\/p>    <p>Born in Budwicz, Lithuania in 1862, Zvi Hirsch Cohen was home-educated before entering the Volozhin Yeshiva. There he studied Talmud and became well-versed in Modern Hebrew and Yiddish literature. These assets would solidify his valued status in largely immigrant Montreal. <\\\/p>    <p>In 1889, Rabbi Cohen arrived in Montreal, following his brother, Lazarus, who had quickly established himself as a successful entrepreneur and pillar of Congregation Shaar Hashomayim. (Lazarus\\u2019s son, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-freedman-company\\\/\\\">Lyon Cohen<\\\/a>, would become an important community and business leader himself.) Lacking his brother\\u2019s business skills, Rabbi Cohen moved to Chicago where he was trained in the kosher meat industry. Returning in 1896, he began his rabbinical career, and set about resolving intra-communal tensions relating to kosher slaughter. Rabbi Cohen led the Montreal Board of Kashrut in 1908, created to oppose the efforts of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence-3\\\/\\\">Rabbi Simon Glazer<\\\/a>, and founded the Va'ad Ha-Rabbanim of the Va'ad Ha-'Ir in 1922, presiding as its president until his death. With the support of Hirsch Wolofsky, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s main Yiddish newspaper) and main founder of the Va\\u2019ad Ha-\\u2018Ir, Rabbi Cohen retained his status as unofficial \\u2018Chief Rabbi\\u2019 against contending Rabbis Glazer and Yudel Rosenberg. <\\\/p>    <p>Rabbi Cohen established his reputation as spiritual leader in the shadow of his predecessor, Rabbi Aaron Mordecai Ashinsky. Upon Ashinsky\\u2019s move to Pittsburgh, Cohen filled the void in rabbinical leadership, becoming superintendent of the Talmud Torah schools, and supplanting contender Rabbi Solomon Beir Sprince as Jewish prison chaplain. <\\\/p>    <p>Rabbi Cohen\\u2019s popularity was due to his efforts to reconcile differences between the established Jewish \\u201cuptowner\\u201d elite and their Yiddish-speaking \\u201cdowntowner\\u201d working-class counterparts. While his Yiddish and European roots appealed to \\u201cdowntowners,\\u201d his family connections to the Shaar Hashomayim tied him to the West End \\u201cuptowners.\\u201d <\\\/p>    <p>A gifted orator, Rabbi Cohen was in demand in Montreal congregations and in other communities, with many of his sermons being printed in the <i>Keneder Adler<\\\/i>. His involvement in communal life ranged from the Central War Sufferers Relief Society during World War I for Jews in Europe and Palestine, to the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society<\\\/a>, and the Mizrachi movement for Orthodox Zionists. He served as president of the Montreal Council of Orthodox Rabbis and was an executive member of the Federation of Jewish Philanthropies. His nephew, Lyon Cohen, mentioned above, was grandfather to poet and singer Leonard Cohen.<\\\/p>    <p>Compiled by Marian Pinksy <\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1950-12-31\",\"group_title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\",\"display_title\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council) (1929-1950)\",\"name\":\"Rabbi Zvi Hirsch Cohen - Va'ad Ha'ir (Jewish Community Council)\"},{\"id\":3677,\"type\":\"exhibit\",\"post_title\":\"Rabbinical College of Canada\",\"title\":\"Rabbinical College of Canada\",\"title_en\":\"Rabbinical College of Canada\",\"title_fr\":\"College rabbinique du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbinical-college-of-canada\\\/\",\"coordinates\":[{\"latitude\":45.5160176,\"longitude\":-73.5741382}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392e61bcba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392b1ba9b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3927f035f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3930ec2bae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396459032f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396b7ac2b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3970308489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3973f23ad1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f398c3c7382.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f2cc8f51.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e57d9de3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3d5749b66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e13d8732.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f9e04204.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3fe6400cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b403c77052.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40a5ec88a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40ec4aeeb.webp\"],\"address\":\"100 Ave des Pins E., Montreal \",\"address_en\":\"100 Ave des Pins E., Montreal \",\"address_fr\":\"100 des Pins Est, Montreal\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1942-01-01\",\"group_title\":\"Rabbinical College of Canada\",\"display_title\":\"Rabbinical College of Canada (1941-1942)\",\"name\":\"Rabbinical College of Canada\"},{\"id\":3678,\"type\":\"exhibit\",\"post_title\":\"Rabbinical College of Canada\",\"title\":\"Rabbinical College of Canada\",\"title_en\":\"Rabbinical College of Canada\",\"title_fr\":\"College rabbinique du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbinical-college-of-canada-2\\\/\",\"coordinates\":[{\"latitude\":45.492703,\"longitude\":-73.6431247}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392e61bcba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392b1ba9b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3927f035f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3930ec2bae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396459032f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396b7ac2b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3970308489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3973f23ad1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f398c3c7382.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f2cc8f51.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e57d9de3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3d5749b66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e13d8732.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f9e04204.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3fe6400cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b403c77052.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40a5ec88a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40ec4aeeb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b43f6d98b2.webp\"],\"address\":\"6405 Westbury, Montreal \",\"address_en\":\"6405 Westbury, Montreal \",\"address_fr\":\"6405 Westbury, Montreal\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1962-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Rabbinical College of Canada\",\"display_title\":\"Rabbinical College of Canada (1962-2015)\",\"name\":\"Rabbinical College of Canada\"},{\"id\":3679,\"type\":\"exhibit\",\"post_title\":\"Rabbinical College of Canada\",\"title\":\"Rabbinical College of Canada\",\"title_en\":\"Rabbinical College of Canada\",\"title_fr\":\"College rabbinique du Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rabbinical-college-of-canada-3\\\/\",\"coordinates\":[{\"latitude\":45.520917,\"longitude\":-73.5992689}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392e61bcba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f392b1ba9b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3927f035f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3930ec2bae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396459032f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f396b7ac2b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3970308489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f3973f23ad1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f398c3c7382.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f2cc8f51.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e57d9de3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3d5749b66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3e13d8732.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3f9e04204.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b3fe6400cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b403c77052.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40a5ec88a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1557b40ec4aeeb.webp\"],\"address\":\"5265 Ave du Parc, Montreal \",\"address_en\":\"5265 Ave du Parc, Montreal \",\"address_fr\":\"5265 du Parc, Montreal\",\"description\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_en\":\"<p> Lubavitch (or Chabad) Hasidism was founded in 1773 in Russia by Shneur Zalman of Liadi. Unlike other Hasidic groups that focus on an emotional experience of God, the Lubavitch emphasize a more intellectual approach to worship. They also stand out for their active outreach activities, through which they seek to lead secular Jews to Orthodox practice. In Montreal, the Lubavitch community was originally associated with Menashe Lavut, a Russian immigrant from the town of Nikolaev who came to Canada in 1905. Around 1910, Lavut founded the <i> Anshei Chabad Lubavitch <\\\/i> group, as well as the <i> Beys Medresh Nusach Ha\\u2019Ari <\\\/i> synagogue and study hall. <\\\/p>    <p> The Lubavitch were among the first Hasidic groups in Montreal. Yet while the city is now home to a sizable Hasidic population, the major influx of Hasidic Jews dates only to the end of the Second World War. Indeed, it was not until 1941 that Montreal\\u2019s Lubavitch community saw significant growth, prompted by the arrival of nine students fleeing the Nazi regime and the war in Europe. Most were from the <i> Tomchei Temimim <\\\/i> yeshiva in Otwock, a suburb of Warsaw, Poland. The students managed to obtain visas to immigrate to Japan, and eventually came to Canada via Shanghai in 1941. It was an exceptional event in the wartime context, when Jewish immigration to Canada was all but shut down. Readers of the Yiddish press eagerly awaited the young Jews, and the Yiddish newspaper <i> Der Keneder Adler <\\\/i> gave their arrival special coverage, reporting on the various steps in their journey from Shanghai to Montreal. <\\\/p>    <p> The nine students decided to provide their Lubavitch group with a separate yeshiva, promptly opening it in the basement of the <i> Nusach Ha\\u2019Ari <\\\/i> synagogue on Pine Avenue. Its launch marked the start of the more official development of the Lubavitch community. With some twenty-five students in its first year, the synagogue went on to welcome two hundred the next. In 1943, the institution moved to a new building on Park Avenue. Known today as the Rabbinical College of Canada or <i> Yeshivas Tomchei Temimim Lubavitch <\\\/i>, it is currently located on Westbury in the C\\u00f4te-des-Neiges district of Montreal. <\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1962-01-01\",\"group_title\":\"Rabbinical College of Canada\",\"display_title\":\"Rabbinical College of Canada (1943-1962)\",\"name\":\"Rabbinical College of Canada\"},{\"id\":3670,\"type\":\"exhibit\",\"post_title\":\"Reuben Brainin &#8211; Der Veg Editor\",\"title\":\"Reuben Brainin - Der Veg Editor \",\"title_en\":\"Reuben Brainin - Der Veg Editor \",\"title_fr\":\"Reuben Brainin - Der Veg, \\u00c9diteur\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reuben-brainin-der-veg-editor\\\/\",\"coordinates\":[{\"latitude\":45.512169,\"longitude\":-73.56907}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6c855af8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6dbd95220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6e9e20e13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee71576016b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee718276a3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72d0e462b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72fd6452f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ed26b2974.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62390d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d624a5ea47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d626f0536b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62d29a5f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d630d3f9ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63208cd29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63330da8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d634ca03a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63738fe0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6385a8f12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63eac5f5e.webp\"],\"address\":\"2112-2116 St-Laurent, Montreal \",\"address_en\":\"2112-2116 St-Laurent, Montreal \",\"address_fr\":\"2112-2116 St. Laurent, Montreal\",\"description\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Reuben Brainin - Der Veg Editor\",\"display_title\":\"Reuben Brainin - Der Veg Editor (1915-1917)\",\"name\":\"Reuben Brainin - Der Veg Editor\"},{\"id\":3669,\"type\":\"exhibit\",\"post_title\":\"Reuben Brainin &#8211; Keneder Adler Editor\",\"title\":\"Reuben Brainin - Keneder Adler Editor \",\"title_en\":\"Reuben Brainin - Keneder Adler Editor \",\"title_fr\":\"Reuben Brainin - Keneder Adler, \\u00c9diteur\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reuben-brainin-keneder-adler-editor\\\/\",\"coordinates\":[{\"latitude\":45.5108121,\"longitude\":-73.566242}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6c855af8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6dbd95220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6e9e20e13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee71576016b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee718276a3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72d0e462b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72fd6452f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ed26b2974.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62390d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d624a5ea47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d626f0536b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62d29a5f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d630d3f9ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63208cd29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63330da8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d634ca03a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63738fe0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6385a8f12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63eac5f5e.webp\"],\"address\":\"1604 St-Laurent, Montreal \",\"address_en\":\"1604 St-Laurent, Montreal \",\"address_fr\":\"1604 St. Laurent, Montreal\",\"description\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1915-12-31\",\"group_title\":\"Reuben Brainin - Keneder Adler Editor\",\"display_title\":\"Reuben Brainin - Keneder Adler Editor (1912-1915)\",\"name\":\"Reuben Brainin - Keneder Adler Editor\"},{\"id\":3665,\"type\":\"exhibit\",\"post_title\":\"Reuben Brainin &#8211; Residence\",\"title\":\"Reuben Brainin - Residence\",\"title_en\":\"Reuben Brainin - Residence\",\"title_fr\":\"Reuben Brainin - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reuben-brainin-residence\\\/\",\"coordinates\":[{\"latitude\":45.5245172,\"longitude\":-73.6078439}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6c855af8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6dbd95220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6e9e20e13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee7009bbaf3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee702e69519.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee704711694.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee71576016b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee718276a3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee720c73981.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72d0e462b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72fd6452f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62390d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d624a5ea47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d626f0536b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62d29a5f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d630d3f9ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63208cd29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63330da8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d634ca03a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63738fe0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6385a8f12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63eac5f5e.webp\"],\"address\":\"5938 Ave. du Parc, Apt. 15, Montreal \",\"address_en\":\"5938 Ave. du Parc, Apt. 15, Montreal \",\"address_fr\":\"5938 Ave. du Parc, Apt. 15\",\"description\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1912-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Reuben Brainin - Residence\",\"display_title\":\"Reuben Brainin - Residence (1912-1914)\",\"name\":\"Reuben Brainin - Residence\"},{\"id\":3668,\"type\":\"exhibit\",\"post_title\":\"Reuben Brainin &#8211; Residence\",\"title\":\"Reuben Brainin - Residence\",\"title_en\":\"Reuben Brainin - Residence\",\"title_fr\":\"Reuben Brainin - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reuben-brainin-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5148846,\"longitude\":-73.6110558}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6c855af8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6dbd95220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6e9e20e13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee71576016b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee718276a3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72d0e462b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72fd6452f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ed26b2974.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62390d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d624a5ea47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d626f0536b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62d29a5f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d630d3f9ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63208cd29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63330da8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d634ca03a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63738fe0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6385a8f12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63eac5f5e.webp\"],\"address\":\"533 Ave. Davaar, Montreal \",\"address_en\":\"533 Ave. Davaar, Montreal \",\"address_fr\":\"533 Ave. Davaar, Montreal\",\"description\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish newspapers, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Reuben Brainin - Residence\",\"display_title\":\"Reuben Brainin - Residence (1915-1917)\",\"name\":\"Reuben Brainin - Residence\"},{\"id\":3667,\"type\":\"exhibit\",\"post_title\":\"Reuben Brainin &#8211; Yidishe Folks Bibliotek and Folks-Universitat\",\"title\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\",\"title_en\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\",\"title_fr\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reuben-brainin-yidishe-folks-bibliotek-and-folks-universitat\\\/\",\"coordinates\":[{\"latitude\":45.512186,\"longitude\":-73.572028}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6c855af8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6dbd95220.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee6e9e20e13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee71576016b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee718276a3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72d0e462b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153ee72fd6452f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ece547e37.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ed26b2974.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4edba229e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_153f4ef285f7cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62390d09e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d624a5ea47.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d626f0536b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d62d29a5f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d630d3f9ea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63208cd29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63330da8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d634ca03a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63738fe0b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d6385a8f12.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d63eac5f5e.webp\"],\"address\":\"3545 St-Urbain, Montreal \",\"address_en\":\"3545 St-Urbain, Montreal \",\"address_fr\":\"3545 St-Urbain, Montreal\",\"description\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p> Reuben Brainin, Hebraist, writer and editor of Hebrew and Yiddish, was born in 1862 in Liady (present-day Belarus), the town of Rabbi Schneur Zalman, the founder of <i> Chabad Lubavitch <\\\/i>. Brainin studied in nearby Vitebsk, first reading traditional religious texts and then more secular and Zionist works related to the <i> Haskalah <\\\/i> (Jewish Enlightenment). He later moved to Vienna, where he became an increasingly prominent figure in Jewish intellectual life, writing prolifically and editing a journal. It was there that he became an early convert to Herzlian Zionism. He continued to edit Hebrew and Yiddish intellectual journals, translate, and produce his own works after relocating to Berlin in 1896. When Brainin moved to New York in 1910, he was one of the world\\u2019s most prominent proponents of the Hebrew language.<\\\/p>      <p> In 1912, Brainin moved again to Montreal, where he began a three-year stint editing the Yiddish-language community paper  Keneder Adler and thereafter the rival daily <i> Der Veg <\\\/i>, which was formed to challenge the more affluent, assimilationist members of the Jewish community, and to support the creation of a national Jewish congress. Brainin became involved in community politics, including labour strife in 1914 (during which he acted as a mediator between the two sides), and refugee relief efforts during World War I. Along with Yehudah Kaufman, Brainin opened a Jewish reading room in 1914, which eventually became Montreal\\u2019s renowned <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\"> Jewish Public Library <\\\/a>. In that same year, he also played an important role in creating the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-5\\\/\\\"> Yidishe Folks Shule (Jewish People\\u2019s School) <\\\/a>. <\\\/p>    <p> For the fledgling Montreal Jewish intellectual community, Brainin was a central figure, a pioneer, and an inspiration to the generations of writers who would, in the ensuing decades, make the community the locus of Jewish literary activity it eventually became. <\\\/p>    <p> In 1916, Brainin returned to New York to edit the Hebrew journal <i> Ha-Toren <\\\/i>. He remained influential until a public dispute in the late 1920s over his support of Jewish settlement in Soviet Birobidzan. This led to a failed lawsuit against Chaim Nachman Bialik and his complete estrangement from the Hebraist-Zionist movement. Brainin then turned almost exclusively to writing in Yiddish. Though based in New York, he kept close ties to Montreal, where his children resided, and he often spent summers in the Laurentians. He died in 1939, with the request that he be buried in Montreal, and that his books be donated to the Jewish Public Library, where his archive still exists. <\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1914-12-31\",\"group_title\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\",\"display_title\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat (1914)\",\"name\":\"Reuben Brainin - Yidishe Folks Bibliotek and Folks-Universitat\"},{\"id\":3773,\"type\":\"exhibit\",\"post_title\":\"Reverend Abraham de Sola &#8211; Residence\",\"title\":\"Reverend Abraham de Sola - Residence\",\"title_en\":\"Reverend Abraham de Sola - Residence\",\"title_fr\":\"Le r\\u00e9v\\u00e9rend Abraham de Sola\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reverend-abraham-de-sola-residence\\\/\",\"coordinates\":[{\"latitude\":45.5055838,\"longitude\":-73.5617026}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558976d0c5010.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589770d59924.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977252823a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977560eb13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155897776223f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155897791758cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977a9b2669.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977c040336.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5ee3c40ab7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5ee8e8ece2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5f0edcc819.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5f101cdcbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14dea7361748d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5d73827621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5d5d9a172b.webp\"],\"address\":\"Rue Chenneville et Rue de la Gaucheti\\u00e8re Ouest, Montreal\",\"address_en\":\"Rue Chenneville et Rue de la Gaucheti\\u00e8re Ouest, Montreal\",\"address_fr\":\"Rue Chenneville and Rue de la Gaucheti\\u00e8re Ouest, Montreal, QC\",\"description\":\"<p>A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue-3\\\/\\\">Shearith Israel<\\\/a>) and the first rabbinic leader of Montreal\\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.<\\\/p>   <p>Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \\u201cBritish\\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\\u2019s Jewish community.<\\\/p>  <p>In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.<\\\/p>  <p>A prominent figure in Montreal\\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue-3\\\/\\\">Shearith Israel<\\\/a>) and the first rabbinic leader of Montreal\\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.<\\\/p>   <p>Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \\u201cBritish\\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\\u2019s Jewish community.<\\\/p>  <p>In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.<\\\/p>  <p>A prominent figure in Montreal\\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1847-01-01\",\"end\":\"1871-12-31\",\"group_title\":\"Reverend Abraham de Sola - Residence\",\"display_title\":\"Reverend Abraham de Sola - Residence (1847-1871)\",\"name\":\"Reverend Abraham de Sola - Residence\"},{\"id\":3775,\"type\":\"exhibit\",\"post_title\":\"Reverend Abraham de Sola &#8211; Residence\",\"title\":\"Reverend Abraham de Sola - Residence\",\"title_en\":\"Reverend Abraham de Sola - Residence\",\"title_fr\":\"Le r\\u00e9v\\u00e9rend Abraham de Sola\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/reverend-abraham-de-sola-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.503464,\"longitude\":-73.5739922}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977560eb13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977252823a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15589770d59924.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155897791758cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977a9b2669.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558977c040336.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558978bfe6cc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5ee3c40ab7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5ee8e8ece2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5f0edcc819.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14da5f101cdcbe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea8d59a2cddf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea8e046d8060.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea8e0693c12f.webp\"],\"address\":\"2001 Avenue Mcgill College, Montr\\u00e9al\",\"address_en\":\"2001 Avenue Mcgill College, Montr\\u00e9al\",\"address_fr\":\"2001 avenue McGill College, Montreal\",\"description\":\"<p>A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\"> Shearith Israel<\\\/a>) and the first rabbinic leader of Montreal\\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.<\\\/p>  <p>Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \\u201cBritish\\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\\u2019s Jewish community.<\\\/p>  <p>In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.<\\\/p>  <p>A prominent figure in Montreal\\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>A British subject by birth, Abraham de Sola (1825-1882) immigrated to Canada in 1846. From 1847 to his death in 1882, he was both Reverend of the Spanish and Portuguese Congregation of Montreal (<a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\\\"> Shearith Israel<\\\/a>) and the first rabbinic leader of Montreal\\u2019s Jewish community. He was also a professor of Hebrew at McGill University, which awarded him an Honorary Doctorate of Law in 1858.<\\\/p>  <p>Raised in the Sephardic tradition, De Sola championed a modern Orthodox Judaism that accepted rabbinic standards while also embracing modernization. Thus, for instance, he became known for delivering sermons in English, an uncommon practice at the time. De Sola was also a strong proponent of Sephardic tradition, which he considered superior to the tradition of the Ashkenazim of German and Polish origin, and more \\u201cBritish\\u201d as well. His elitist views on the issue are reflected in his correspondence with his good friend, the eminent American Reverend Isaac Leeser. De Sola\\u2019s mistrust of Ashkenazi tradition arose at a time when Montreal\\u2019s well-established Sephardic Jews, who were mostly of British descent, found themselves confronted by a massive influx of destitute Eastern European immigrants, whose growing numbers were beginning to change the face of Canada\\u2019s Jewish community.<\\\/p>  <p>In the course of his career, de Sola devoted himself to a number of philanthropic causes. He contributed to the foundation several organizations, namely the  Young Men\\u2019s Hebrew Benevolent Society , the Jewish Mutual Aid Society and the Ladies\\u2019 Hebrew Benevolent Society. In 1854, he founded Shearith Israel School, a supplementary school that became a full-time school 1870. He published extensively, demonstrating an abiding interest in the sciences. Seeking to reconcile the claims of science and religion, de Sola wrote an article in defence of obstetric anaesthesia, based on a reinterpretation of several verses of Genesis.<\\\/p>  <p>A prominent figure in Montreal\\u2019s Jewish community, de Sola helped build the foundations for a distinctive sense of identity among Canadian Jews. Through his integration into Montreal\\u2019s Anglo-Saxon Protestant elite and the many honours he received, he also helped raise the profile of the Jewish community. Among other distinctions, he was the first British subject to participate in the opening of the United States House of Representatives in 1872.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1872-01-01\",\"end\":\"1882-12-31\",\"group_title\":\"Reverend Abraham de Sola - Residence\",\"display_title\":\"Reverend Abraham de Sola - Residence (1872-1882)\",\"name\":\"Reverend Abraham de Sola - Residence\"},{\"id\":3571,\"type\":\"exhibit\",\"post_title\":\"Rokhl Korn &#8211; Residence\",\"title\":\"Rokhl Korn - Residence \",\"title_en\":\"Rokhl Korn - Residence \",\"title_fr\":\"Rokhl Korn - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rokhl-korn-residence\\\/\",\"coordinates\":[{\"latitude\":45.5238161,\"longitude\":-73.6053955}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\"],\"address\":\"280 Bernard O., Montreal \",\"address_en\":\"280 Bernard O., Montreal \",\"address_fr\":\"280 Bernard O., Montr\\u00e9al \",\"description\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Rokhl Korn - Residence\",\"display_title\":\"Rokhl Korn - Residence (1948-1951)\",\"name\":\"Rokhl Korn - Residence\"},{\"id\":3572,\"type\":\"exhibit\",\"post_title\":\"Rokhl Korn &#8211; Residence\",\"title\":\"Rokhl Korn - Residence \",\"title_en\":\"Rokhl Korn - Residence \",\"title_fr\":\"Rokhl Korn - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rokhl-korn-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.514806,\"longitude\":-73.6257761}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\"],\"address\":\"2050\\\/2052 Goyer, Montreal \",\"address_en\":\"2050\\\/2052 Goyer, Montreal \",\"address_fr\":\"2050\\\/2052 Goyer, Montr\\u00e9al \",\"description\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"1957-12-31\",\"group_title\":\"Rokhl Korn - Residence\",\"display_title\":\"Rokhl Korn - Residence (1952-1957)\",\"name\":\"Rokhl Korn - Residence\"},{\"id\":3573,\"type\":\"exhibit\",\"post_title\":\"Rokhl Korn &#8211; Residence\",\"title\":\"Rokhl Korn - Residence \",\"title_en\":\"Rokhl Korn - Residence \",\"title_fr\":\"Rokhl Korn - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rokhl-korn-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5154949,\"longitude\":-73.5950395}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f0622714e64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b70ec43d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b79b76485.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b807f2ef0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b895339df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b8fe22f6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4b99448488.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150f4babde5437.webp\"],\"address\":\"21 Maplewood, Montreal \",\"address_en\":\"21 Maplewood, Montreal \",\"address_fr\":\"21 Maplewood, Montr\\u00e9al \",\"description\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>Yiddish poet Rokhl Korn (n\\u00e9e Rachel Herring), was born in 1898 in a small Galician village. She was raised in an affluent family on an expansive rural estate, in the company of many books and diverse languages. Korn published her first stories and poems in Polish until 1919 when, dismayed by the destruction of Jewish life during World War I, she switched to Yiddish. She was immediately recognized for her distinctly passionate style and her ease in transitioning from Jewish to non-Jewish content, and from poetry about nature to poetry about love.<\\\/p>    <p>In the 1920s Korn became deeply involved in the movement to preserve Yiddish literary culture within an overwhelmingly Polish-speaking intellectual majority. She contributed to a journal edited by the poet Melech Ravitch, with whom she would later re-connect in Montreal, and published several well-received volumes of Yiddish poetry, including <i>Dorf<\\\/i> (<i>Village,<\\\/i> 1928) and <i>Royter mon<\\\/i> (<i>Red Poppies,<\\\/i> 1937).<\\\/p>    <p>In 1941, Korn fled Poland for the Soviet Union, where she remained until after the war. Then, through a Swedish royal contact, Korn won visas for herself and other Yiddish writers to move to Stockholm. In 1948, she permanently relocated to Montreal, which at that time was one of the most dynamic Yiddish intellectual centres in the world. Her passage was sponsored by the Yiddish poet, Ida Maze. Korn arrived in Montreal a literary celebrity, and continued publishing books for more than three decades.<\\\/p>    <p>Though Korn occasionally wrote on Canadian themes, her later poetry remained preoccupied with her past life in Europe and all that had been lost. Her first book of verse published after this move was revealingly titled <i>Heym un heymlozikayt<\\\/i> (<i>Home and Homelessness<\\\/i>, 1948), in the beginning of which she wrote, \\u201cThis book is dedicated to all my dead.\\u201d As her fellow Montreal Yiddish poet Chava Rosenfarb wrote, \\u201cFor [Korn], being in Canada meant being at home within the immeasurable expanse of her loneliness.\\u201d By the 1960s, Korn had begun to employ Canadian and even Zionist themes her poetry, though usually in the context of the wider theme of loneliness.<\\\/p>    <p>During her lifetime, Korn\\u2019s work was translated into a number of languages and continues to be read around the world. She died in Montreal in 1982.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1958-01-01\",\"end\":\"1982-12-31\",\"group_title\":\"Rokhl Korn - Residence\",\"display_title\":\"Rokhl Korn - Residence (1958-1982)\",\"name\":\"Rokhl Korn - Residence\"},{\"id\":3608,\"type\":\"exhibit\",\"post_title\":\"Rose Esterson &#8211; ILGWU\",\"title\":\"Rose Esterson - ILGWU\",\"title_en\":\"Rose Esterson - ILGWU\",\"title_fr\":\"Rose Esterson - ILGWU\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rose-esterson-ilgwu\\\/\",\"coordinates\":[{\"latitude\":45.5055319,\"longitude\":-73.5676424}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152570474dbbde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d1193f71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d24a7a98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d498b83b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d6707ceb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d714c5fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152ae1d3ae79e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa030b1f879.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa03d1cbb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa04b7e0575.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152570474dbbde.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d1193f71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d24a7a98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d498b83b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152925d714c5fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa030b1f879.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa03d1cbb3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa04b7e0575.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152ae1c7264c48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152ae1daf8c7f2.webp\"],\"address\":\"395-397 Ste-Catherine O., Montreal\",\"address_en\":\"395-397 Ste-Catherine O., Montreal\",\"address_fr\":\"395-397 Ste-Catherine O., Montr\\u00e9al\",\"description\":\"<p>Rose Esterson\\u2019s immigration to Montreal was impelled by the extraordinary number of loved ones she lost to violent deaths in Eastern Europe. Her father, brother and many others had been killed in the Kiev pogroms of 1919\\u20131920; her husband died of a heart attack after being beaten by Bolsheviks during their four years in Poland. In 1925, 28-year-old Esterson \\u2013 n\\u00e9e Raizel Pekelis \\u2013 became a garment worker in Montreal, providing for her mother and three daughters on as little as $1 a week.<\\\/p>    <p>A self-described \\u201cbig fighter\\u201d, Esterson was active in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU)<\\\/a> as a member of its Montreal Joint Board. Equally likely to confront a boss or a union business agent, she developed a reputation as a feisty worker and protestor. At the time of her interview, Esterson was receiving $75 a month from her former union, the ILGWU, proud that her pension demonstrated that she had never worked as a scab. The office of the ILGWU was located on Ste-Catherine west of Bleury. <\\\/p>    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>      <p><blockquote> . . . the workers used to slave from seven in the morning to ten at night, and got paid fifty cents for two dresses, can you believe? Once I worked for this boss who says to me that I should go the next day and have dinner in a [charity] kitchen for twenty-five cents. I said, Why should I go there? He said, Mrs. Esterson, I gave them a donation of twenty-five dollars, so you can go and eat there with your children. I told him, If you didn\\u2019t pay me twenty cents for two dresses I wouldn\\u2019t need to go eat in that kitchen. But you give twenty-five-dollar donation and it says on the wall: Mr. So-and-so give twenty-five dollars donation. I wouldn\\u2019t go there to eat! (166) <\\\/blockquote> <\\\/p>    <p> <blockquote>I used to work in a shop and one time, when you are supposed to be in at seven in the morning and if you come in five minutes past seven, the boss took off fifteen minutes of your salary for himself. So, you know what I used to do? You wouldn\\u2019t believe me. I used to come in maybe a little early and I would run to the window and sit at the window; and when the boss told me, Why you didn\\u2019t go to the machine? I would say, That\\u2019s my time. When I see 7:15 then I go to work. (167)<\\\/blockquote><\\\/p>    <p> <blockquote>In 1939 came up Hitler\\u2019s war and at the time they start to organize the union. The French girls, the Ukrainian girls were afraid to go to the union. I took the girls to the meetings and I took union books. Some days later my boss comes out from his office and he says, Whoever has a union card cannot work in my place! I opened my purse\\u2014because, honest to God, I made the damage, you know\\u2014so I opened my purse and I said, Here, Jack, here is my union book, send me home. He started laughing and went in his office. The girls teased me. I say, Don\\u2019t tease me. I made the damage and I take the damage! After, we organized the union and we were striking for six months. Six months! (166\\u2013167)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_en\":\"<p>Rose Esterson\\u2019s immigration to Montreal was impelled by the extraordinary number of loved ones she lost to violent deaths in Eastern Europe. Her father, brother and many others had been killed in the Kiev pogroms of 1919\\u20131920; her husband died of a heart attack after being beaten by Bolsheviks during their four years in Poland. In 1925, 28-year-old Esterson \\u2013 n\\u00e9e Raizel Pekelis \\u2013 became a garment worker in Montreal, providing for her mother and three daughters on as little as $1 a week.<\\\/p>    <p>A self-described \\u201cbig fighter\\u201d, Esterson was active in the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU)<\\\/a> as a member of its Montreal Joint Board. Equally likely to confront a boss or a union business agent, she developed a reputation as a feisty worker and protestor. At the time of her interview, Esterson was receiving $75 a month from her former union, the ILGWU, proud that her pension demonstrated that she had never worked as a scab. The office of the ILGWU was located on Ste-Catherine west of Bleury. <\\\/p>    <p>These excerpts of her oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>      <p><blockquote> . . . the workers used to slave from seven in the morning to ten at night, and got paid fifty cents for two dresses, can you believe? Once I worked for this boss who says to me that I should go the next day and have dinner in a [charity] kitchen for twenty-five cents. I said, Why should I go there? He said, Mrs. Esterson, I gave them a donation of twenty-five dollars, so you can go and eat there with your children. I told him, If you didn\\u2019t pay me twenty cents for two dresses I wouldn\\u2019t need to go eat in that kitchen. But you give twenty-five-dollar donation and it says on the wall: Mr. So-and-so give twenty-five dollars donation. I wouldn\\u2019t go there to eat! (166) <\\\/blockquote> <\\\/p>    <p> <blockquote>I used to work in a shop and one time, when you are supposed to be in at seven in the morning and if you come in five minutes past seven, the boss took off fifteen minutes of your salary for himself. So, you know what I used to do? You wouldn\\u2019t believe me. I used to come in maybe a little early and I would run to the window and sit at the window; and when the boss told me, Why you didn\\u2019t go to the machine? I would say, That\\u2019s my time. When I see 7:15 then I go to work. (167)<\\\/blockquote><\\\/p>    <p> <blockquote>In 1939 came up Hitler\\u2019s war and at the time they start to organize the union. The French girls, the Ukrainian girls were afraid to go to the union. I took the girls to the meetings and I took union books. Some days later my boss comes out from his office and he says, Whoever has a union card cannot work in my place! I opened my purse\\u2014because, honest to God, I made the damage, you know\\u2014so I opened my purse and I said, Here, Jack, here is my union book, send me home. He started laughing and went in his office. The girls teased me. I say, Don\\u2019t tease me. I made the damage and I take the damage! After, we organized the union and we were striking for six months. Six months! (166\\u2013167)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1954-12-31\",\"group_title\":\"Rose Esterson - ILGWU\",\"display_title\":\"Rose Esterson - ILGWU (1933-1954)\",\"name\":\"Rose Esterson - ILGWU\"},{\"id\":3474,\"type\":\"exhibit\",\"post_title\":\"Rose Pesotta, Bernard Shane, and Les Midinettes &#8211; ILGWU Headquarters\",\"title\":\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters\",\"title_en\":\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters\",\"title_fr\":\"Rose Pesotta, Bernard Shane et les midinettes - ILGWU Headquarters\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\",\"coordinates\":[{\"latitude\":45.5056758,\"longitude\":-73.56751371}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe08fffdafab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe0914247730.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe092bdd4ec6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe092f86d4cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe0935023933.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe093944f302.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe093dc81c9f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe0942f1f5c2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe094e29002e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d967f639d6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d96d5c3a92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d970eaad0e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d97269d6aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d97436121b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d976ecf83f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d978d69f0e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d986ebf4af.webp\"],\"address\":\"395 Ste-Catherine O.\",\"address_en\":\"395 Ste-Catherine O.\",\"address_fr\":\"395 Ste-Catherine O., Montreal\",\"description\":\"<p><i>\\u201cLes midinettes\\u201d<\\\/i> were girls and young women who laboured in Montreal\\u2019s gruelling garment industry in the early twentieth century; the name, a French contraction of <i>midi<\\\/i> and <i>dinette,<\\\/i> referred to their \\u201dshort lunch\\u201d and the phenomenon of thousands of girls appearing suddenly on Ste. Catherine and Bleury Streets at noon-time. Packed into cramped, lightless rooms, these seamstresses worked as much as 80 hours to earn just $5-10 a week, at a rate of fifteen cents per dress. Predominantly Catholic Francophone women, but also including some men, Anglophones, Jews, and Ukrainians, dressmakers proved to be the most difficult to unionize in all sectors of Montreal\\u2019s massive garment industry.<\\\/p>     <p>If <i>les midinettes<\\\/i> were to be unionized successfully, a careful finessing of the tensions between labour and identity politics was required. Bernard Shane, manager of the International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU) in Canada, arrived in Montreal from the United States in the winter of 1934. Dispatched by ILGWU president David Dubinsky, Shane\\u2014who would later become treasurer of the Jewish Labour Committee and be a key player in the Tailors Project\\u2014spearheaded the unionization of Montreal\\u2019s garment workers. The circumstances in Quebec were incredibly complicated and unique. From Shane\\u2019s 1934 arrival to the strike of 1937, the key years for unionizing garment workers in Quebec saw economic depression, heightened antisemitism, and the unparalleled power of the Catholic Church. The 1936 election of Maurice Duplessis as premier of Quebec, who launched a personal battle against communism and many unions, further exacerbated the situation.<\\\/p>    <p>Shane, struggling against seemingly insurmountable distrust, fear, and scepticism on part of <i>les midinettes,<\\\/i> requested backup in the form of Rose Pesotta, a highly regarded (and fellow Jewish-American) ILGWU organizer. At the time, the general lack of understanding between Jews and French Canadians, mostly due to a lack of social contact in a confessional society, in conjunction with the separation of garment workers into ethnically organized locals, made the task of unification and coordination exceptionally difficult. Pesotta, who was uncommonly adept at bridging social divides, found the influence of the Catholic Church to be the most perplexing and frustrating obstacle. The Church was generally wary of unions at the time, particularly those not controlled by Catholic chaplains and those with international connections like the ILGWU. Catholic labour representation came in the form of a Catholic syndicate that sought to represent workers, whilst also collaborating with industry owners. An outsider to Quebec\\u2019s political complexities, Pesotta\\u2019s success is often attributed to her respect for les midinettes\\u2019 devout Catholicism and her refusal to publicly feud with the Church. The ILGWU team also relied on the organizing support of L\\u00e9a Roback, who was Jewish but spoke fluent French, a rarity at the time. Pesotta arrived in September 1936, and by the following January, ILGWU Local 262 was chartered at a small, covert meeting of members. By mid-1937, following an extremely successful strike, <i>les midinettes<\\\/i> had secured a union deal with industry owners.<\\\/p>    <p>(See <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/les-midinettes-strike-1937-midinettes\\\/\\\">Les Midinettes Strike (1937))<\\\/a><\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_en\":\"<p><i>\\u201cLes midinettes\\u201d<\\\/i> were girls and young women who laboured in Montreal\\u2019s gruelling garment industry in the early twentieth century; the name, a French contraction of <i>midi<\\\/i> and <i>dinette,<\\\/i> referred to their \\u201dshort lunch\\u201d and the phenomenon of thousands of girls appearing suddenly on Ste. Catherine and Bleury Streets at noon-time. Packed into cramped, lightless rooms, these seamstresses worked as much as 80 hours to earn just $5-10 a week, at a rate of fifteen cents per dress. Predominantly Catholic Francophone women, but also including some men, Anglophones, Jews, and Ukrainians, dressmakers proved to be the most difficult to unionize in all sectors of Montreal\\u2019s massive garment industry.<\\\/p>     <p>If <i>les midinettes<\\\/i> were to be unionized successfully, a careful finessing of the tensions between labour and identity politics was required. Bernard Shane, manager of the International Ladies\\u2019 Garment Workers\\u2019 Union (ILGWU) in Canada, arrived in Montreal from the United States in the winter of 1934. Dispatched by ILGWU president David Dubinsky, Shane\\u2014who would later become treasurer of the Jewish Labour Committee and be a key player in the Tailors Project\\u2014spearheaded the unionization of Montreal\\u2019s garment workers. The circumstances in Quebec were incredibly complicated and unique. From Shane\\u2019s 1934 arrival to the strike of 1937, the key years for unionizing garment workers in Quebec saw economic depression, heightened antisemitism, and the unparalleled power of the Catholic Church. The 1936 election of Maurice Duplessis as premier of Quebec, who launched a personal battle against communism and many unions, further exacerbated the situation.<\\\/p>    <p>Shane, struggling against seemingly insurmountable distrust, fear, and scepticism on part of <i>les midinettes,<\\\/i> requested backup in the form of Rose Pesotta, a highly regarded (and fellow Jewish-American) ILGWU organizer. At the time, the general lack of understanding between Jews and French Canadians, mostly due to a lack of social contact in a confessional society, in conjunction with the separation of garment workers into ethnically organized locals, made the task of unification and coordination exceptionally difficult. Pesotta, who was uncommonly adept at bridging social divides, found the influence of the Catholic Church to be the most perplexing and frustrating obstacle. The Church was generally wary of unions at the time, particularly those not controlled by Catholic chaplains and those with international connections like the ILGWU. Catholic labour representation came in the form of a Catholic syndicate that sought to represent workers, whilst also collaborating with industry owners. An outsider to Quebec\\u2019s political complexities, Pesotta\\u2019s success is often attributed to her respect for les midinettes\\u2019 devout Catholicism and her refusal to publicly feud with the Church. The ILGWU team also relied on the organizing support of L\\u00e9a Roback, who was Jewish but spoke fluent French, a rarity at the time. Pesotta arrived in September 1936, and by the following January, ILGWU Local 262 was chartered at a small, covert meeting of members. By mid-1937, following an extremely successful strike, <i>les midinettes<\\\/i> had secured a union deal with industry owners.<\\\/p>    <p>(See <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/les-midinettes-strike-1937-midinettes\\\/\\\">Les Midinettes Strike (1937))<\\\/a><\\\/p>    <p>Compiled by Sarah Woolf<\\\/p>\",\"description_fr\":\"\",\"start\":\"1933-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters\",\"display_title\":\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters (1933-1939)\",\"name\":\"Rose Pesotta, Bernard Shane, and Les Midinettes - ILGWU Headquarters\"},{\"id\":3376,\"type\":\"exhibit\",\"post_title\":\"Rubenstein Baths\",\"title\":\"Rubenstein Baths\",\"title_en\":\"Rubenstein Baths\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/rubenstein-baths\\\/\",\"coordinates\":[{\"latitude\":45.5066308,\"longitude\":-73.564974}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93ba698fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edd93fbd28d4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede34ae873b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede3720d7fef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ede75e599673.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefba0b71cc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14edefec8e7d91.webp\"],\"address\":\"1205 Jeanne-Mance, Montreal\",\"address_en\":\"1205 Jeanne-Mance, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the Young Men\\u2019s Hebrew Association from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>\",\"description_en\":\"<p>Louis Rubenstein (1861\\u20131931) was Canada\\u2019s first international figure skating champion. He was born and raised in Montreal into a family that owned Rubenstein Bros. Co. Inc, a successful machinery business. Their prosperous company gave them the financial means to allow their son to devote his time to skating. Rubenstein won the Championship of Montreal in 1878, but it was his performance in 1890 in St. Petersburg, Russia, for which he is most remembered. In St. Petersburg, he was confronted with antisemitic police harassment and pressure to leave the competition. Despite this discrimination, he won the gold medal and became the first world champion of figure skating, as no other North American figure skater had competed overseas until this time.<\\\/p>     <p>In 1887, due to worldwide inconsistencies of judges and rules for figure skating competitions, Rubenstein formed the Amateur Skating Association of Canada (ASAC). He remained president of the organization until 1930. Figure skating was not Rubenstein\\u2019s only sporting interest; he also enjoyed hockey, curling, bowling and bicycling. He was later named the \\u201cFather of Bowling in Canada\\u201d by the <i>Montreal Star<\\\/i>. He was also referred to as the \\u201cFather of North American Figure Skating.\\u201d And as a cycling enthusiast, he founded the Canadian Wheelmans\\u2019 Association and served as president for eighteen years.<\\\/p>    <p>Rubenstein eventually retired from professional sports and became involved in city politics, serving as an alderman from 1914 to 1931. During his time in office, the Rubenstein Public Bath was built in his name on Jeanne-Mance Street (now the site of Complexe Desjardins). It served Montreal\\u2019s poor who often lacked running or hot water. Rubenstein was also active in the Jewish community, presiding over the Young Men\\u2019s Hebrew Association from 1917 until 1931, when he died on January 3rd. The citizens of Montreal remembered him fondly for his skating career, his support of labour and his commitment to the city. A memorial was erected in Fletcher\\u2019s Field (now Parc Jeanne-Mance). Rubenstein was inducted into the International Jewish Sports Hall of Fame in 1981 and the World Figure Skating Hall of Fame in 1984.   <\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1958-12-31\",\"group_title\":\"Rubenstein Baths\",\"display_title\":\"Rubenstein Baths (1920-1958)\",\"name\":\"Rubenstein Baths\"},{\"id\":4209,\"type\":\"exhibit\",\"post_title\":\"Sam Borenstein &#8211; Residence\",\"title\":\"Sam Borenstein - Residence \",\"title_en\":\"Sam Borenstein - Residence \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sam-borenstein-residence\\\/\",\"coordinates\":[{\"latitude\":45.5097157,\"longitude\":-73.5775818}],\"pictures\":[],\"address\":\"3635 Durocher Apt 3\",\"address_en\":\"3635 Durocher Apt 3\",\"address_fr\":\"\",\"description\":\"<p>Born in Lithuania, Borenstein immigrated to Montreal in 1921 with his father and one sister. He first worked as a furrier\\u2019s apprentice in Ottawa before returning to Montreal, where he found employment in the garment industry. In the evenings he took classes in drawing and sculpture.<\\\/p>    <p>Borenstein\\u2019s expressionist style was inspired by masters such as Chaim Soutine and Vincent Van Gogh. His early works were concentrated on his surroundings in Depression-era Montreal, which he depicted with great energy and bright colours. In the 1940s, he travelled regularly to the Laurentian Mountains, sometimes accompanied by Group of Seven artist Lawren Harris, and painted many of his most well-known works on these trips. He also painted regularly on Montreal\\u2019s \\u201cmountain,\\u201d Mont Royal. Although acclaimed for these colourful landscapes, full of movement and energy, Borenstein also painted portraits, often in the summertime at the family\\u2019s summer home on Lac Br\\u00fbl\\u00e9 in the Laurentians.<\\\/p>    <p>Since his passing in 1969, many of his works have been shown at the Galerie L\\u2019art Francais, and in 2005, he was the subject of an exhibit at the Montreal Museum of Fine Arts. In 1992, he was the subject of a documentary directed by his daughter, called <i>The Colours of My Father<\\\/i>. <\\\/p>    <p>Compiled by Federation CJA and Na'ama Freeman.<\\\/p>\",\"description_en\":\"<p>Born in Lithuania, Borenstein immigrated to Montreal in 1921 with his father and one sister. He first worked as a furrier\\u2019s apprentice in Ottawa before returning to Montreal, where he found employment in the garment industry. In the evenings he took classes in drawing and sculpture.<\\\/p>    <p>Borenstein\\u2019s expressionist style was inspired by masters such as Chaim Soutine and Vincent Van Gogh. His early works were concentrated on his surroundings in Depression-era Montreal, which he depicted with great energy and bright colours. In the 1940s, he travelled regularly to the Laurentian Mountains, sometimes accompanied by Group of Seven artist Lawren Harris, and painted many of his most well-known works on these trips. He also painted regularly on Montreal\\u2019s \\u201cmountain,\\u201d Mont Royal. Although acclaimed for these colourful landscapes, full of movement and energy, Borenstein also painted portraits, often in the summertime at the family\\u2019s summer home on Lac Br\\u00fbl\\u00e9 in the Laurentians.<\\\/p>    <p>Since his passing in 1969, many of his works have been shown at the Galerie L\\u2019art Francais, and in 2005, he was the subject of an exhibit at the Montreal Museum of Fine Arts. In 1992, he was the subject of a documentary directed by his daughter, called <i>The Colours of My Father<\\\/i>. <\\\/p>    <p>Compiled by Federation CJA and Na'ama Freeman.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1935-01-01\",\"group_title\":\"Sam Borenstein - Residence\",\"display_title\":\"Sam Borenstein - Residence (1935)\",\"name\":\"Sam Borenstein - Residence\"},{\"id\":4212,\"type\":\"exhibit\",\"post_title\":\"Samson Burke &#8211; Residence\",\"title\":\"Samson Burke - Residence\",\"title_en\":\"Samson Burke - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samson-burke-residence\\\/\",\"coordinates\":[{\"latitude\":45.5212432,\"longitude\":-73.5828662}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_159751618d644c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15975162d1ec53.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15975163e96f37.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1597516489ae9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15975165397544.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1597516656bc28.webp\"],\"address\":\"4375 Hotel de Ville\",\"address_en\":\"4375 Hotel de Ville\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p>Samson Burke was born in 1929 to Jack and Mina Burke, who lived and worked in the Jewish immigrant neighbourhood near the garment factories of Saint Lawrence Boulevard. As a young adult in the 1940s, Burke worked as a cutter in Montreal\\u2019s booming <i>shmata<\\\/i> industry. He attended <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a> and McGill University, where he earned a degree in physical education.<\\\/p>     <p>He was a competitive swimmer from a young age, winning several titles at the provincial and national level for individual swimming as well as for water polo. As an undergraduate, he was named \\u201cCanada\\u2019s Greatest All-Around Collegiate Athlete.\\u201d Burke went on to compete in bodybuilding, winning the titles of \\u201cMr. Montreal,\\u201d \\u201cMr. Muscle Beach\\u201d and \\u201cMr. Canada.\\u201d He put both of these skills to use in the 1948 Summer Olympics, when wrestled and swam for Canada.<\\\/p>    <p>During the 1950s, he made his mark in wrestling, using the names \\u00ab Sammy Berg \\u00bb and \\u00ab Mr. Canada, \\u00bb and sparred with the major names of his era. In the late 1950s, he won the \\u201cWorld Heavyweight Wrestling\\u201d title, and the International Federation of Bodybuilders named him the \\\"Top Amateur Athlete in the World\\\" at the World Bodybuilding Championships.<\\\/p>    <p>When Burke landed the lead role of Ursus in the 1961 film <i>The Revenge of Ursus<\\\/i>, his career took a turn from sports into acting, where his physique led him to many roles as the archetypal \\u201cstrong man.\\u201d His breakout film <i>Toto vs Maciste<\\\/i>, in which he appeared opposite Italian comedian Tot\\u00f2, was filmed the following year.  Norman Maurer then chose him to portray the mythical Greek hero Hercules in <i>The Three Stooges Meet Hercules<\\\/i>, a role which brought him significant fame throughout North America. Burke also played Little John in an Italian version of <i>The Triumph of Robin Hood<\\\/i>, Polyphemus in a 1968 Italian miniseries of <i>The Odyssey<\\\/i>, and appeared alongside actor Klaus Kinski in the Western Sartana the <i>Gravedigger<\\\/i>.<\\\/p>    <p>In the 1980s, Burke relocated to Hawaii, where he worked on the television show <i>Magnum, P.I.<\\\/i> until it ended in 1988. Burke later moved to California and worked as a personal trainer until his retirement in the early 1990s.<\\\/p>    <p>Compiled by Federation CJA and Joshua Fichman-Goldberg.<\\\/p>\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <p>Samson Burke was born in 1929 to Jack and Mina Burke, who lived and worked in the Jewish immigrant neighbourhood near the garment factories of Saint Lawrence Boulevard. As a young adult in the 1940s, Burke worked as a cutter in Montreal\\u2019s booming <i>shmata<\\\/i> industry. He attended <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-byng-high-school\\\/\\\">Baron Byng High School<\\\/a> and McGill University, where he earned a degree in physical education.<\\\/p>     <p>He was a competitive swimmer from a young age, winning several titles at the provincial and national level for individual swimming as well as for water polo. As an undergraduate, he was named \\u201cCanada\\u2019s Greatest All-Around Collegiate Athlete.\\u201d Burke went on to compete in bodybuilding, winning the titles of \\u201cMr. Montreal,\\u201d \\u201cMr. Muscle Beach\\u201d and \\u201cMr. Canada.\\u201d He put both of these skills to use in the 1948 Summer Olympics, when wrestled and swam for Canada.<\\\/p>    <p>During the 1950s, he made his mark in wrestling, using the names \\u00ab Sammy Berg \\u00bb and \\u00ab Mr. Canada, \\u00bb and sparred with the major names of his era. In the late 1950s, he won the \\u201cWorld Heavyweight Wrestling\\u201d title, and the International Federation of Bodybuilders named him the \\\"Top Amateur Athlete in the World\\\" at the World Bodybuilding Championships.<\\\/p>    <p>When Burke landed the lead role of Ursus in the 1961 film <i>The Revenge of Ursus<\\\/i>, his career took a turn from sports into acting, where his physique led him to many roles as the archetypal \\u201cstrong man.\\u201d His breakout film <i>Toto vs Maciste<\\\/i>, in which he appeared opposite Italian comedian Tot\\u00f2, was filmed the following year.  Norman Maurer then chose him to portray the mythical Greek hero Hercules in <i>The Three Stooges Meet Hercules<\\\/i>, a role which brought him significant fame throughout North America. Burke also played Little John in an Italian version of <i>The Triumph of Robin Hood<\\\/i>, Polyphemus in a 1968 Italian miniseries of <i>The Odyssey<\\\/i>, and appeared alongside actor Klaus Kinski in the Western Sartana the <i>Gravedigger<\\\/i>.<\\\/p>    <p>In the 1980s, Burke relocated to Hawaii, where he worked on the television show <i>Magnum, P.I.<\\\/i> until it ended in 1988. Burke later moved to California and worked as a personal trainer until his retirement in the early 1990s.<\\\/p>    <p>Compiled by Federation CJA and Joshua Fichman-Goldberg.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1934-01-01\",\"group_title\":\"Samson Burke - Residence\",\"display_title\":\"Samson Burke - Residence (1930-1934)\",\"name\":\"Samson Burke - Residence\"},{\"id\":3688,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Distillers Corporation Ltd\",\"title\":\"Samuel Bronfman - Distillers Corporation Ltd\",\"title_en\":\"Samuel Bronfman - Distillers Corporation Ltd\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-distillers-corporation-ltd\\\/\",\"coordinates\":[{\"latitude\":45.502651,\"longitude\":-73.559643}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b075865f9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768d1b6ff73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768d31f3b69.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768d639d01e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154773c4ca1e50.webp\"],\"address\":\"355 St. Jacques O., Montr\\u00e9al\",\"address_en\":\"355 St. Jacques O., Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Samuel Bronfman - Distillers Corporation Ltd\",\"display_title\":\"Samuel Bronfman - Distillers Corporation Ltd (1925-1928)\",\"name\":\"Samuel Bronfman - Distillers Corporation Ltd\"},{\"id\":3689,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Distillery Corporation &#8211; Seagrams Ltd Distillery\",\"title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery\",\"title_en\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-distillery-corporation-seagrams-ltd-distillery\\\/\",\"coordinates\":[{\"latitude\":45.4286686,\"longitude\":-73.648162}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768bd23a691.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b1cfaa438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b191bf38d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b23242de8.webp\"],\"address\":\"255 Lafleur, Ville LaSalle\",\"address_en\":\"255 Lafleur, Ville LaSalle\",\"address_fr\":\"\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery\",\"display_title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery (1929-1970)\",\"name\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Distillery\"},{\"id\":3690,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Distillery Corporation &#8211; Seagrams Ltd Head Office\",\"title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office\",\"title_en\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-distillery-corporation-seagrams-ltd-head-office\\\/\",\"coordinates\":[{\"latitude\":45.5003534,\"longitude\":-73.57379}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768c9cd51b6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b1cfaa438.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b191bf38d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452b23242de8.webp\"],\"address\":\"1430 Peel, Montr\\u00e9al\",\"address_en\":\"1430 Peel, Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office\",\"display_title\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office (1929-1970)\",\"name\":\"Samuel Bronfman - Distillery Corporation - Seagrams Ltd Head Office\"},{\"id\":3685,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Residence\",\"title\":\"Samuel Bronfman - Residence\",\"title_en\":\"Samuel Bronfman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-residence\\\/\",\"coordinates\":[{\"latitude\":45.4801579,\"longitude\":-73.6018439}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a5630b11e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a5eea3e90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a6e4950f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1547687f87b724.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1547687079197c.webp\"],\"address\":\"395 Roslyn, Westmount\",\"address_en\":\"395 Roslyn, Westmount\",\"address_fr\":\"\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"Samuel Bronfman - Residence\",\"display_title\":\"Samuel Bronfman - Residence (1925-1927)\",\"name\":\"Samuel Bronfman - Residence\"},{\"id\":3686,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Residence\",\"title\":\"Samuel Bronfman - Residence\",\"title_en\":\"Samuel Bronfman - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4917624,\"longitude\":-73.5854829}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1547689f62cfed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a5630b11e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a5eea3e90.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a6e4950f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768a3948f43.webp\"],\"address\":\"2172 Lincoln, Montr\\u00e9al\",\"address_en\":\"2172 Lincoln, Montr\\u00e9al\",\"address_fr\":\"\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Samuel Bronfman - Residence\",\"display_title\":\"Samuel Bronfman - Residence (1927-1928)\",\"name\":\"Samuel Bronfman - Residence\"},{\"id\":3687,\"type\":\"exhibit\",\"post_title\":\"Samuel Bronfman &#8211; Residence\",\"title\":\"Samuel Bronfman - Residence\",\"title_en\":\"Samuel Bronfman - Residence\",\"title_fr\":\"Samuel Bronfman - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.4919939,\"longitude\":-73.6008728}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_154768af9d3da6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a5630b11e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452ac4b6fdc9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a6e4950f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15452a7feadabb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c39aaab2b79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c39aebeb9cf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c39b3780e83.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c39be5d36fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c39c05e4fbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a49734e71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a4661dda1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a48069268.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a442271c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a4b94ef82.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a4d39ff71.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a99cee010.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a9c3a42f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3a9e1aaad4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155c3aa06b726d.webp\"],\"address\":\"15 Belvedere, Westmount\",\"address_en\":\"15 Belvedere, Westmount\",\"address_fr\":\"15 Belvedere, Westmount\",\"description\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Liquor baron and entrepreneur, president of Canadian Jewish Congress (CJC) during its most critical years, philanthropist and supporter of Israel, Samuel Bronfman (1891\\u20131971) was the most influential Canadian Jew of the mid-twentieth century. Known for his shrewd business acumen and advocacy for Jewish causes, \\u201cMr. Sam\\u201d helped create a dynasty of business and Jewish communal leaders in North America. <\\\/p>    <p>Born in Bessarabia (now Moldova) and raised in the Canadian Prairies, Samuel Bronfman was the son of Ekiel Bronfman, a Jewish agricultural pioneer from tsarist Russia. Discovering that Manitoba\\u2019s climate was not conducive to growing tobacco, Ekiel gravitated to the liquor trade. Samuel dabbled in the hotel business before establishing the Distillers Corporation in the Montreal suburb of LaSalle, specializing in inexpensive liquor. Merging with Joseph E. Seagram &amp; Sons in 1928, Bronfman soon became head of a liquor empire, retaining the Seagram name. He profited from the U.S. Prohibition (1919\\u201333), benefiting from Quebec\\u2019s comparatively lax regulations and working around prohibitionist laws by selling mail-order liquor distributions, while simultaneously honing the art of blending whiskies in time for the laws\\u2019 revocation. Interestingly, the name <i>Bronfman<\\\/i> means \\u201cliquor-man\\u201d in Yiddish.<\\\/p>    <p>The \\u201cwhisky king of America\\u201d was also one of the Jewish community\\u2019s most generous philanthropists and leaders, inspiring others to support causes ranging from Israel to the various <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-general-hospital\\\/\\\">Jewish General Hospital<\\\/a> fundraising campaigns. Bronfman\\u2019s commitment to Jewish and Zionist causes originated from the ethical imperative in Judaism to perform <i>tikun olam<\\\/i> (repair the world), but was also a reaction to his exclusion from Montreal\\u2019s elite clubs due to antisemitism. While he served as president of Canadian Jewish Congress from 1939 to 1961, the organization became the official voice of Canadian Jewry. At the outbreak of World War II, Bronfman, along with Congress executive director Saul Hayes, created the CJC Committee for Refugees as well as the United Jewish Relief Agencies (UJRA). To save Jews trapped in Europe, they challenged Canadian immigration laws, which were some of the most restrictive in the world. They had little success during the war, though in 1947 the Committee persuaded the government to allow the settlement of 1,200 war orphans from Nazi Germany. Bronfman personally employed many Jewish refugees at his LaSalle distillery.<\\\/p>     <p>After the war, \\u201cMr. Sam\\u201d became deeply involved in supporting the State of Israel. He funded Canadian pilots in Israel\\u2019s 1948 War of Independence, helped future Israeli Prime Minister Shimon Peres procure military equipment in the 1950s, and supported Israel in the 1967 Six-Day War. Bronfman met many of Israel\\u2019s leaders, including Golda Meir in 1948 and David Ben-Gurion at the opening of  the Israel Museum (which Bronfman helped to fund) in Jerusalem in 1962. <\\\/p>    <p>Samuel and his wife Saidye\\u2018s children have continued their parents\\u2019 philanthropic work. Edgar Bronfman succeeded Samuel as head of Seagram\\u2019s in New York before becoming president of World Jewish Congress in 1994. Charles Bronfman, former owner of the Montreal Expos, created the Birthright youth trips to Israel and became director of Seagram\\u2019s Canadian business, while Phyllis Lambert founded both the Canadian Centre for Architecture and Heritage Montreal. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1971-12-31\",\"group_title\":\"Samuel Bronfman - Residence\",\"display_title\":\"Samuel Bronfman - Residence (1929-1971)\",\"name\":\"Samuel Bronfman - Residence\"},{\"id\":3725,\"type\":\"exhibit\",\"post_title\":\"Samuel Godinsky and the PSBGM &#8211; Protestant School Board of Greater Montreal\",\"title\":\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal\",\"title_en\":\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-godinsky-and-the-psbgm-protestant-school-board-of-greater-montreal\\\/\",\"coordinates\":[{\"latitude\":45.4765781,\"longitude\":-73.6356666}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558185339babb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581854e9308b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818565e34f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581857e82937.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558185bc5ab49.webp\"],\"address\":\"6000 Fielding, Montreal\",\"address_en\":\"6000 Fielding, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Samuel Godinsky (1906-2007) was a Jewish Montreal lawyer who fought for Jewish representation on the Protestant School Board of Great Montreal (PSBGM) in the 1960s. He also raised the Board\\u2019s awareness of the specific educational needs arising from increased French Jewish immigration to Montreal. <\\\/p>    <p>Under the British North America Act of 1867, the Quebec public school system was divided between Catholic and Protestant school boards. As no provisions were made for other religions, Jews had no legal rights in regard to education. Following the Hebrew Free School controversy in the 1890s, Jewish students found themselves under the jurisdiction of the PSBGM. This situation was made official by a provincial act of 1903: Jews were designated \\u201cProtestants\\u201d for the purposes of education, though they were not granted the same legal rights as Protestants and Catholics. During the subsequent period of massive Jewish immigration from Eastern Europe, the impoverished new arrivals were admitted into the Protestant system. Despite considerable tensions between the Jewish community and the PSBGM\\u2014which reached a peak in the 1920s\\u2014Jews continued to be affiliated with and pay their school taxes to the Protestant board. They were not, however, entitled to representation on the PSBGM.<\\\/p>    <p>In 1960, during a time of far-reaching school reform in Quebec, the provincial government signed an agreement with the Association of Jewish Day Schools to officially secure the partial funding of certain full-time Jewish schools, though they continued to be considered \\u201cprivate\\u201d institutions. Many Jews, however, were either unable to send their children to these schools or preferred to enrol them in the public system. In 1964, the Canadian Jewish Congress asked the lawyer and community leader Samuel Godinsky to negotiate with the PSBGM\\u2019s T. Palmer Howard in order to propose a bill that would achieve greater equity for Montreal Jews through their participation in the governance of the PSBGM. In 1965, a bill aimed at ensuring Board access for Jews was enacted and five high-profile members of the Jewish community were appointed to the PSBGM, namely Joseph Caplan, Samuel Godinsky, Harvey Golden, Leon Kronitz and Harold Lande. In addition, Godinsky made the English-language PSBGM aware of the needs of French-speaking Jewish immigrants from North Africa and the Middle East. Lacking the necessary linguistic infrastructure to adequately serve these students, the PSBGM responded to recommendations from Godinsky by sending a delegation to Casablanca to recruit qualified French-speaking Jewish teachers for its schools. <\\\/p>      <p>In 1972, Godinsky resigned from his position on the Board following the election of Muriel Kaplan to represent Westmount: the 5-member quota for Jewish members had been thereby exceeded, and Godinsky felt that elected members should take precedence over their appointed colleagues. This episode raised public awareness of the Jewish quota at the PSBGM and prompted several individuals to pressure the government to correct the situation. It was not until 2000 that public schools were finally deconfessionalized. Godinsky also served as Chairman of the Young Men\\u2019s-Young Women\\u2019s Hebrew Association from 1965 to 1967.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Samuel Godinsky (1906-2007) was a Jewish Montreal lawyer who fought for Jewish representation on the Protestant School Board of Great Montreal (PSBGM) in the 1960s. He also raised the Board\\u2019s awareness of the specific educational needs arising from increased French Jewish immigration to Montreal. <\\\/p>    <p>Under the British North America Act of 1867, the Quebec public school system was divided between Catholic and Protestant school boards. As no provisions were made for other religions, Jews had no legal rights in regard to education. Following the Hebrew Free School controversy in the 1890s, Jewish students found themselves under the jurisdiction of the PSBGM. This situation was made official by a provincial act of 1903: Jews were designated \\u201cProtestants\\u201d for the purposes of education, though they were not granted the same legal rights as Protestants and Catholics. During the subsequent period of massive Jewish immigration from Eastern Europe, the impoverished new arrivals were admitted into the Protestant system. Despite considerable tensions between the Jewish community and the PSBGM\\u2014which reached a peak in the 1920s\\u2014Jews continued to be affiliated with and pay their school taxes to the Protestant board. They were not, however, entitled to representation on the PSBGM.<\\\/p>    <p>In 1960, during a time of far-reaching school reform in Quebec, the provincial government signed an agreement with the Association of Jewish Day Schools to officially secure the partial funding of certain full-time Jewish schools, though they continued to be considered \\u201cprivate\\u201d institutions. Many Jews, however, were either unable to send their children to these schools or preferred to enrol them in the public system. In 1964, the Canadian Jewish Congress asked the lawyer and community leader Samuel Godinsky to negotiate with the PSBGM\\u2019s T. Palmer Howard in order to propose a bill that would achieve greater equity for Montreal Jews through their participation in the governance of the PSBGM. In 1965, a bill aimed at ensuring Board access for Jews was enacted and five high-profile members of the Jewish community were appointed to the PSBGM, namely Joseph Caplan, Samuel Godinsky, Harvey Golden, Leon Kronitz and Harold Lande. In addition, Godinsky made the English-language PSBGM aware of the needs of French-speaking Jewish immigrants from North Africa and the Middle East. Lacking the necessary linguistic infrastructure to adequately serve these students, the PSBGM responded to recommendations from Godinsky by sending a delegation to Casablanca to recruit qualified French-speaking Jewish teachers for its schools. <\\\/p>      <p>In 1972, Godinsky resigned from his position on the Board following the election of Muriel Kaplan to represent Westmount: the 5-member quota for Jewish members had been thereby exceeded, and Godinsky felt that elected members should take precedence over their appointed colleagues. This episode raised public awareness of the Jewish quota at the PSBGM and prompted several individuals to pressure the government to correct the situation. It was not until 2000 that public schools were finally deconfessionalized. Godinsky also served as Chairman of the Young Men\\u2019s-Young Women\\u2019s Hebrew Association from 1965 to 1967.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1973-12-31\",\"group_title\":\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal\",\"display_title\":\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal (1964-1973)\",\"name\":\"Samuel Godinsky and the PSBGM - Protestant School Board of Greater Montreal\"},{\"id\":3522,\"type\":\"exhibit\",\"post_title\":\"Samuel Godinsky et la PSBGM &#8211; Protestant School Board of Greater Montreal\",\"title\":\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal\",\"title_en\":\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-godinsky-et-la-psbgm-protestant-school-board-of-greater-montreal\\\/\",\"coordinates\":[{\"latitude\":45.4765781,\"longitude\":-73.6356666}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502d19f004386.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502d1a333b4f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502d1a5a24e93.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502d1c69220ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1502d1a9a2e146.webp\"],\"address\":\"6000 Fielding, Montreal\",\"address_en\":\"6000 Fielding, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Samuel Godinsky (1906-2007) \\u00e9tait un avocat juif montr\\u00e9alais qui s\\u2019est battu pour une repr\\u00e9sentation juive au sein de la <i>Protestant School Board of Great Montreal (PSBGM)<\\\/i> durant les ann\\u00e9es 1960. Il sensibilisa la Commission scolaire \\u00e0 la question de l\\u2019immigration juive francophone.<\\\/p>      <p>Selon l'Acte de l'Am\\u00e9rique du Nord britannique de 1867, le syst\\u00e8me scolaire public du Qu\\u00e9bec se divisait entre catholiques et protestants. Comme aucune autre religion n\\u2019y \\u00e9tait mentionn\\u00e9e, les Juifs ne poss\\u00e9daient pas de droits l\\u00e9gaux dans ce domaine. \\u00c0 la suite de la controverse de la <i>Hebrew Free School<\\\/i> durant les ann\\u00e9es 1890, les Juifs n\\u2019eurent d\\u2019autre choix que de passer sous la jurisdiction de la Commission scolaire protestante. La loi provinciale de 1903 rendit cette situation officielle : les Juifs furent d\\u00e9sign\\u00e9s \\u00ab protestants \\u00bb dans le domaine de l\\u2019\\u00e9ducation, sans toutefois jouir des droits l\\u00e9gaux au m\\u00eame titre que leurs compatriotes protestants ou catholiques. Pendant la forte p\\u00e9riode de l\\u2019immigration juive en provenance d\\u2019Europe de l\\u2019Est, les protestants prirent en charge les nouveaux arrivants d\\u00e9munis. En d\\u00e9pit des nombreuses tensions qui s\\u00e9vissaient entre les Juifs et la Commission scolaire protestante \\u2013 celles-ci atteignirent un sommet durant les ann\\u00e9es 1920 \\u2013, les Juifs acquit\\u00e8rent leurs taxes scolaires et ils demeur\\u00e8rent affili\\u00e9s aux protestants. Cependant, ils n\\u2019avaient pas le droit d\\u2019\\u00eatre repr\\u00e9sent\\u00e9s au sein de ladite Commission.<\\\/p>      <p>En 1960, p\\u00e9riode o\\u00f9 la r\\u00e9forme scolaire battait son plein au Qu\\u00e9bec, le Gouvernement provincial signa une entente avec l\\u2019<i>Association of Jewish Day Schools<\\\/i> qui rendait l\\u00e9gitime le financement partiel de certaines \\u00e9coles juives \\u00e0 temps plein, quoique celles-ci \\u00e9taient toujours consid\\u00e9r\\u00e9es \\u00ab priv\\u00e9es \\u00bb. Toutefois, plusieurs Juifs ne pouvaient se permettre d\\u2019y envoyer leurs enfants ou encore, ils souhaitaient que ceux-ci fr\\u00e9quentent l\\u2019\\u00e9cole publique. En 1964, le Congr\\u00e8s juif canadien demande \\u00e0 l\\u2019avocat et <i>leader<\\\/i> communautaire Samuel Godinsky de n\\u00e9gocier avec T. Palmer Howard de la Commission scolaire protestante pour en venir \\u00e0 un projet de loi \\u00e9quitable pour les Juifs montr\\u00e9alais qui leur permettrait de si\\u00e9ger au sein des instances administratives du PSBGM. En 1965, le projet de loi visant \\u00e0 admettre les Juifs fut ratifi\\u00e9 et cinq personnalit\\u00e9s de la communaut\\u00e9 juive furent nomm\\u00e9es membres du Bureau m\\u00e9tropolitain des \\u00e9coles protestantes de Montr\\u00e9al : Joseph Caplan, Samuel Godinsky, Harvey Golden, Leon Kronitz et Harold Lande. De plus, Godinsky sensibilisa les protestants anglophones \\u00e0 l\\u2019arriv\\u00e9e d\\u2019immigrants juifs francophones d\\u2019Afrique du Nord et du Moyen-Orient, pour qui la Commission scolaire ne poss\\u00e9dait pas les infrastructures linguistiques requises. \\u00c0 la suite de ces recommandations, le PSBGM envoya une d\\u00e9l\\u00e9gation \\u00e0 Casablanca dans le but de recruter des professeurs francophones juifs comp\\u00e9tents.<\\\/p>         <p>En 1972, Godinsky d\\u00e9missionna de son poste apr\\u00e8s l\\u2019\\u00e9lection de Muriel Kaplan \\u00e0 titre de repr\\u00e9sentante de Westmount, puisque le quota de cinq membres de d\\u00e9nomination religieuse juive avait \\u00e9t\\u00e9 d\\u00e9pass\\u00e9 et qu\\u2019il jugea qu\\u2019une \\u00e9lue devait avoir priorit\\u00e9 sur un membre nomm\\u00e9. Cet \\u00e9pisode mit en lumi\\u00e8re l\\u2019existence d\\u2019un quota juif \\u00e0 la PSBGM et il incita plusieurs individus \\u00e0 faire pression sur le gouvernement pour qu\\u2019il rem\\u00e9die \\u00e0 cette situation. Ce n\\u2019est qu\\u2019en 2000 que les \\u00e9coles publiques furent enfin d\\u00e9confessionnalis\\u00e9es. Godinsky fut aussi Pr\\u00e9sident de la <i>Young Men\\u2019s-Young Women\\u2019s Hebrew Association<\\\/i> de 1965 \\u00e0 1967.<\\\/p>    <p> Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Samuel Godinsky (1906-2007) \\u00e9tait un avocat juif montr\\u00e9alais qui s\\u2019est battu pour une repr\\u00e9sentation juive au sein de la <i>Protestant School Board of Great Montreal (PSBGM)<\\\/i> durant les ann\\u00e9es 1960. Il sensibilisa la Commission scolaire \\u00e0 la question de l\\u2019immigration juive francophone.<\\\/p>      <p>Selon l'Acte de l'Am\\u00e9rique du Nord britannique de 1867, le syst\\u00e8me scolaire public du Qu\\u00e9bec se divisait entre catholiques et protestants. Comme aucune autre religion n\\u2019y \\u00e9tait mentionn\\u00e9e, les Juifs ne poss\\u00e9daient pas de droits l\\u00e9gaux dans ce domaine. \\u00c0 la suite de la controverse de la <i>Hebrew Free School<\\\/i> durant les ann\\u00e9es 1890, les Juifs n\\u2019eurent d\\u2019autre choix que de passer sous la jurisdiction de la Commission scolaire protestante. La loi provinciale de 1903 rendit cette situation officielle : les Juifs furent d\\u00e9sign\\u00e9s \\u00ab protestants \\u00bb dans le domaine de l\\u2019\\u00e9ducation, sans toutefois jouir des droits l\\u00e9gaux au m\\u00eame titre que leurs compatriotes protestants ou catholiques. Pendant la forte p\\u00e9riode de l\\u2019immigration juive en provenance d\\u2019Europe de l\\u2019Est, les protestants prirent en charge les nouveaux arrivants d\\u00e9munis. En d\\u00e9pit des nombreuses tensions qui s\\u00e9vissaient entre les Juifs et la Commission scolaire protestante \\u2013 celles-ci atteignirent un sommet durant les ann\\u00e9es 1920 \\u2013, les Juifs acquit\\u00e8rent leurs taxes scolaires et ils demeur\\u00e8rent affili\\u00e9s aux protestants. Cependant, ils n\\u2019avaient pas le droit d\\u2019\\u00eatre repr\\u00e9sent\\u00e9s au sein de ladite Commission.<\\\/p>      <p>En 1960, p\\u00e9riode o\\u00f9 la r\\u00e9forme scolaire battait son plein au Qu\\u00e9bec, le Gouvernement provincial signa une entente avec l\\u2019<i>Association of Jewish Day Schools<\\\/i> qui rendait l\\u00e9gitime le financement partiel de certaines \\u00e9coles juives \\u00e0 temps plein, quoique celles-ci \\u00e9taient toujours consid\\u00e9r\\u00e9es \\u00ab priv\\u00e9es \\u00bb. Toutefois, plusieurs Juifs ne pouvaient se permettre d\\u2019y envoyer leurs enfants ou encore, ils souhaitaient que ceux-ci fr\\u00e9quentent l\\u2019\\u00e9cole publique. En 1964, le Congr\\u00e8s juif canadien demande \\u00e0 l\\u2019avocat et <i>leader<\\\/i> communautaire Samuel Godinsky de n\\u00e9gocier avec T. Palmer Howard de la Commission scolaire protestante pour en venir \\u00e0 un projet de loi \\u00e9quitable pour les Juifs montr\\u00e9alais qui leur permettrait de si\\u00e9ger au sein des instances administratives du PSBGM. En 1965, le projet de loi visant \\u00e0 admettre les Juifs fut ratifi\\u00e9 et cinq personnalit\\u00e9s de la communaut\\u00e9 juive furent nomm\\u00e9es membres du Bureau m\\u00e9tropolitain des \\u00e9coles protestantes de Montr\\u00e9al : Joseph Caplan, Samuel Godinsky, Harvey Golden, Leon Kronitz et Harold Lande. De plus, Godinsky sensibilisa les protestants anglophones \\u00e0 l\\u2019arriv\\u00e9e d\\u2019immigrants juifs francophones d\\u2019Afrique du Nord et du Moyen-Orient, pour qui la Commission scolaire ne poss\\u00e9dait pas les infrastructures linguistiques requises. \\u00c0 la suite de ces recommandations, le PSBGM envoya une d\\u00e9l\\u00e9gation \\u00e0 Casablanca dans le but de recruter des professeurs francophones juifs comp\\u00e9tents.<\\\/p>         <p>En 1972, Godinsky d\\u00e9missionna de son poste apr\\u00e8s l\\u2019\\u00e9lection de Muriel Kaplan \\u00e0 titre de repr\\u00e9sentante de Westmount, puisque le quota de cinq membres de d\\u00e9nomination religieuse juive avait \\u00e9t\\u00e9 d\\u00e9pass\\u00e9 et qu\\u2019il jugea qu\\u2019une \\u00e9lue devait avoir priorit\\u00e9 sur un membre nomm\\u00e9. Cet \\u00e9pisode mit en lumi\\u00e8re l\\u2019existence d\\u2019un quota juif \\u00e0 la PSBGM et il incita plusieurs individus \\u00e0 faire pression sur le gouvernement pour qu\\u2019il rem\\u00e9die \\u00e0 cette situation. Ce n\\u2019est qu\\u2019en 2000 que les \\u00e9coles publiques furent enfin d\\u00e9confessionnalis\\u00e9es. Godinsky fut aussi Pr\\u00e9sident de la <i>Young Men\\u2019s-Young Women\\u2019s Hebrew Association<\\\/i> de 1965 \\u00e0 1967.<\\\/p>    <p> Par Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1973-12-31\",\"group_title\":\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal\",\"display_title\":\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal (1964-1973)\",\"name\":\"Samuel Godinsky et la PSBGM - Protestant School Board of Greater Montreal\"},{\"id\":3934,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Law Office\",\"title\":\"Samuel William Jacobs - Law Office\",\"title_en\":\"Samuel William Jacobs - Law Office\",\"title_fr\":\"Samuel William Jacobs - Cabinet juridique\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-law-office\\\/\",\"coordinates\":[{\"latitude\":45.5051694,\"longitude\":-73.5574092}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"511 Place d'Armes, Montreal\",\"address_en\":\"511 Place d'Armes, Montreal\",\"address_fr\":\"511 Place d'Armes Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1895-01-01\",\"end\":\"1900-12-31\",\"group_title\":\"Samuel William Jacobs - Law Office\",\"display_title\":\"Samuel William Jacobs - Law Office (1895-1900)\",\"name\":\"Samuel William Jacobs - Law Office\"},{\"id\":3935,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Law Office\",\"title\":\"Samuel William Jacobs - Law Office\",\"title_en\":\"Samuel William Jacobs - Law Office\",\"title_fr\":\"Samuel William Jacobs - Cabinet juridique\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-law-office-2\\\/\",\"coordinates\":[{\"latitude\":45.5054425,\"longitude\":-73.5573902}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"57 St. Jacques, Montreal\",\"address_en\":\"57 St. Jacques, Montreal\",\"address_fr\":\"57 St. Jacques, Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1901-01-01\",\"end\":\"1908-12-31\",\"group_title\":\"Samuel William Jacobs - Law Office\",\"display_title\":\"Samuel William Jacobs - Law Office (1901-1908)\",\"name\":\"Samuel William Jacobs - Law Office\"},{\"id\":3936,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Law Office\",\"title\":\"Samuel William Jacobs - Law Office\",\"title_en\":\"Samuel William Jacobs - Law Office\",\"title_fr\":\"Samuel William Jacobs - Cabinet juridique\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-law-office-3\\\/\",\"coordinates\":[{\"latitude\":45.50569471,\"longitude\":-73.5583657}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"107 St. Antoine O., Montreal\",\"address_en\":\"107 St. Antoine O., Montreal\",\"address_fr\":\"107 St. Antoine O., Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Samuel William Jacobs - Law Office\",\"display_title\":\"Samuel William Jacobs - Law Office (1909-1938)\",\"name\":\"Samuel William Jacobs - Law Office\"},{\"id\":3927,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Residence\",\"title\":\"Samuel William Jacobs - Residence\",\"title_en\":\"Samuel William Jacobs - Residence\",\"title_fr\":\"Samuel William Jacobs - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-residence\\\/\",\"coordinates\":[{\"latitude\":45.5026306,\"longitude\":-73.5735681}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9f03502c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"2000 McGill College, Montreal\",\"address_en\":\"2000 McGill College, Montreal\",\"address_fr\":\"2000 McGill College, Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1913-12-31\",\"group_title\":\"Samuel William Jacobs - Residence\",\"display_title\":\"Samuel William Jacobs - Residence (1892-1913)\",\"name\":\"Samuel William Jacobs - Residence\"},{\"id\":3931,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Residence\",\"title\":\"Samuel William Jacobs - Residence\",\"title_en\":\"Samuel William Jacobs - Residence\",\"title_fr\":\"Samuel William Jacobs - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.4882876,\"longitude\":-73.5916721}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"4141 Sherbrooke O., Montreal\",\"address_en\":\"4141 Sherbrooke O., Montreal\",\"address_fr\":\"4141 Sherbrooke O., Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1917-12-31\",\"group_title\":\"Samuel William Jacobs - Residence\",\"display_title\":\"Samuel William Jacobs - Residence (1914-1917)\",\"name\":\"Samuel William Jacobs - Residence\"},{\"id\":3932,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Residence\",\"title\":\"Samuel William Jacobs - Residence\",\"title_en\":\"Samuel William Jacobs - Residence\",\"title_fr\":\"Samuel William Jacobs - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.4797366,\"longitude\":-73.6089511}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"582 Cote-St-Antoine, Montreal\",\"address_en\":\"582 Cote-St-Antoine, Montreal\",\"address_fr\":\"582 Cote-St-Antoine, Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1919-12-31\",\"group_title\":\"Samuel William Jacobs - Residence\",\"display_title\":\"Samuel William Jacobs - Residence (1918-1919)\",\"name\":\"Samuel William Jacobs - Residence\"},{\"id\":3933,\"type\":\"exhibit\",\"post_title\":\"Samuel William Jacobs &#8211; Residence\",\"title\":\"Samuel William Jacobs - Residence\",\"title_en\":\"Samuel William Jacobs - Residence\",\"title_fr\":\"Samuel William Jacobs - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/samuel-william-jacobs-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.483146,\"longitude\":-73.604763}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ac9ba34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9c023fe6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9cfa2502.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9e0c91e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9ff547d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0dc105e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da24b2935.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da3569c5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da45ca5b2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbc28bc0d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbb4e8d09.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dba6cdfbc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db964e392.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db78ce504.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db6120da9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db4fa216e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db41b66c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7db32cb14f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7dbe7b419b.webp\"],\"address\":\"334 Cote-St-Antoine, Montreal\",\"address_en\":\"334 Cote-St-Antoine, Montreal\",\"address_fr\":\"334 Cote-St-Antoine, Montr\\u00e9al\",\"description\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>An influential lawyer and a Member of Parliament for more than 20 years, Sam Jacobs (1871-1938) was a leading advocate on behalf of the Quebec Jewish community. During the rise of Nazism in Europe in the 1930s, he petitioned the government to allow the entry of Jewish immigrants into Canada. Unfortunately, his struggle was unsuccessful.<\\\/p>  <p>Jacobs obtained his law degree from McGill University in 1893. At a time when it was difficult for Jews to establish themselves in the field, he devoted himself to criminal and civil law and became involved in numerous high-profile legal cases in Quebec. One was the Pinsler case against the Montreal Protestant School Board in 1903 (Jacob Pinsler, a student, had been unjustly refused a scholarship). Jacobs also played a key role in the Plamondon trial: in 1910, he led a libel suit against Jacques-\\u00c9douard Plamondon for an anti-Semitic speech that had prompted violent attacks against Jews in Quebec City. As well, he defended the civil rights of fellow Jews and opened professional opportunities to young Jewish lawyers by hiring them into his practice.<\\\/p>  <p>In 1897, Samuel William Jacobs and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-residence\\\/\\\">Lyon Cohen<\\\/a> cofounded the Canadian Jewish Times, a monthly publication to which Jacobs contributed editorials for a number of years. The newspaper was devoted to defending the rights of Canada\\u2019s Jewish citizens. Its viewpoint, however, was that of the uptown Jewish elite, who favoured the rapid assimilation of Yiddish-speaking Jewish immigrants. In 1917, Jacobs was elected as a member of the Canadian Parliament for the Liberal Party in the riding of Cartier. For many years, he served as the nation\\u2019s only Jewish MP. In Parliament, he defended the rights of Jews and other minorities, fought energetically against anti-Semitism and campaigned for the removal of quotas on Jewish immigration. In the 1920s, he lobbied vigorously to allow the immigration of Eastern European Jews to Canada through his involvement with the Jewish Immigrant Aid Society. Responding to the rise of Nazism in Europe in the following decade, he applied strong pressure on Mackenzie King\\u2019s immigration policy, in an attempt to have measures restricting Jewish immigration lifted.<\\\/p>  <p>Over the course of his career, Sam Jacobs presided over two major Jewish organizations, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">the Baron de Hirsch Institute<\\\/a> (1912 to 1914) and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/h-m-caiserman-canadian-jewish-congress\\\/\\\">the Canadian Jewish Congress<\\\/a> (1934 to 1938). He also participated in the establishment of <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hebrew-free-loan-association\\\/\\\">the Hebrew Free Loan Society<\\\/a>.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Samuel William Jacobs - Residence\",\"display_title\":\"Samuel William Jacobs - Residence (1920-1938)\",\"name\":\"Samuel William Jacobs - Residence\"},{\"id\":3988,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Canadian Jewish Congress\",\"title\":\"Saul Hayes - Canadian Jewish Congress\",\"title_en\":\"Saul Hayes - Canadian Jewish Congress\",\"title_fr\":\"Saul Hayes - Congr\\u00e8s canadien juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-canadian-jewish-congress\\\/\",\"coordinates\":[{\"latitude\":45.4996303,\"longitude\":-73.5733295}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"1121 Ste-Catherine O., 6th floor, Montreal\",\"address_en\":\"1121 Ste-Catherine O., 6th floor, Montreal\",\"address_fr\":\"1121 Ste-Catherine O., 6th Floor, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1947-12-31\",\"group_title\":\"Saul Hayes - Canadian Jewish Congress\",\"display_title\":\"Saul Hayes - Canadian Jewish Congress (1942-1947)\",\"name\":\"Saul Hayes - Canadian Jewish Congress\"},{\"id\":3989,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Canadian Jewish Congress\",\"title\":\"Saul Hayes - Canadian Jewish Congress\",\"title_en\":\"Saul Hayes - Canadian Jewish Congress\",\"title_fr\":\"Saul Hayes - Congr\\u00e8s canadien juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-canadian-jewish-congress-2\\\/\",\"coordinates\":[{\"latitude\":45.504251,\"longitude\":-73.5719856}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"2025 University, Montreal\",\"address_en\":\"2025 University, Montreal\",\"address_fr\":\"2025 University, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1948-12-31\",\"group_title\":\"Saul Hayes - Canadian Jewish Congress\",\"display_title\":\"Saul Hayes - Canadian Jewish Congress (1948)\",\"name\":\"Saul Hayes - Canadian Jewish Congress\"},{\"id\":3990,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Canadian Jewish Congress\",\"title\":\"Saul Hayes - Canadian Jewish Congress\",\"title_en\":\"Saul Hayes - Canadian Jewish Congress\",\"title_fr\":\"Saul Hayes - Congr\\u00e8s canadien juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-canadian-jewish-congress-3\\\/\",\"coordinates\":[{\"latitude\":45.50648551,\"longitude\":-73.5726956}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"493 Sherbrooke Ouest, 3r Floor, Montreal\",\"address_en\":\"493 Sherbrooke Ouest, 3r Floor, Montreal\",\"address_fr\":\"493 Sherbrooke Ouest, 3rd Floor, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"Saul Hayes - Canadian Jewish Congress\",\"display_title\":\"Saul Hayes - Canadian Jewish Congress (1949-1970)\",\"name\":\"Saul Hayes - Canadian Jewish Congress\"},{\"id\":3991,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Canadian Jewish Congress\",\"title\":\"Saul Hayes - Canadian Jewish Congress\",\"title_en\":\"Saul Hayes - Canadian Jewish Congress\",\"title_fr\":\"Saul Hayes - Congr\\u00e8s canadien juif\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-canadian-jewish-congress-4\\\/\",\"coordinates\":[{\"latitude\":45.4964915,\"longitude\":-73.5865807}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"1590 Dr. Penfield, Montreal\",\"address_en\":\"1590 Dr. Penfield, Montreal\",\"address_fr\":\"1590 Dr. Penfield, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1970-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Saul Hayes - Canadian Jewish Congress\",\"display_title\":\"Saul Hayes - Canadian Jewish Congress (1970-1980)\",\"name\":\"Saul Hayes - Canadian Jewish Congress\"},{\"id\":3950,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence\\\/\",\"coordinates\":[{\"latitude\":45.518112,\"longitude\":-73.571526}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae855779850.webp\"],\"address\":\"3709 Drolet, Montreal\",\"address_en\":\"3709 Drolet, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1910-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1906-1910)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3980,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"Saul Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5179565,\"longitude\":-73.5883482}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"215 Mont-Royal O., Montreal\",\"address_en\":\"215 Mont-Royal O., Montreal\",\"address_fr\":\"215 Mont-Royal O., Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1916-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1911-1916)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3981,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.477716,\"longitude\":-73.6037967}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\"],\"address\":\"7 Winchester Ave, Montreal\",\"address_en\":\"7 Winchester Ave, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1935-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1917-1935)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3982,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"Saul Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.4764877,\"longitude\":-73.6129363}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"5268 Cote-St-Antoine, Montreal\",\"address_en\":\"5268 Cote-St-Antoine, Montreal\",\"address_fr\":\"5268 Cote-St-Antoine, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1936-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1936)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3983,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"Saul Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.4748559,\"longitude\":-73.628381}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"4507 Melrose, Montreal\",\"address_en\":\"4507 Melrose, Montreal\",\"address_fr\":\"4507 Melrose, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1937-1938)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3984,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"Saul Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.477716,\"longitude\":-73.603796711}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"7 Winchester Ave, Montreal\",\"address_en\":\"7 Winchester Ave, Montreal\",\"address_fr\":\"7 Winchester Ave, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1940-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1939-1940)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3985,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Residence\",\"title\":\"Saul Hayes - Residence\",\"title_en\":\"Saul Hayes - Residence\",\"title_fr\":\"Saul Hayes - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.4727857,\"longitude\":-73.6190945}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"5668 Notre-Dame-de-Grace Ave., Montreal\",\"address_en\":\"5668 Notre-Dame-de-Grace Ave., Montreal\",\"address_fr\":\"5668 Notre-Dame-de-Grace Ave., Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Saul Hayes - Residence\",\"display_title\":\"Saul Hayes - Residence (1940-1980)\",\"name\":\"Saul Hayes - Residence\"},{\"id\":3986,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; Sperber, Marcus, Godine and Hayes Law Firm\",\"title\":\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm\",\"title_en\":\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm\",\"title_fr\":\"Saul Hayes - Firme d'avocats Sperber, Marcus, Godine and Hayes\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-sperber-marcus-godine-and-hayes-law-firm\\\/\",\"coordinates\":[{\"latitude\":45.5047584,\"longitude\":-73.5577116}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"132 St-Jacques O., Suite 918, Montreal\",\"address_en\":\"132 St-Jacques O., Suite 918, Montreal\",\"address_fr\":\"132 St-Jacques O., Suite 918, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1938-12-31\",\"group_title\":\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm\",\"display_title\":\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm (1932-1938)\",\"name\":\"Saul Hayes - Sperber, Marcus, Godine and Hayes Law Firm\"},{\"id\":3987,\"type\":\"exhibit\",\"post_title\":\"Saul Hayes &#8211; United Jewish Relief Agencies of Canada\",\"title\":\"Saul Hayes - United Jewish Relief Agencies of Canada\",\"title_en\":\"Saul Hayes - United Jewish Relief Agencies of Canada\",\"title_fr\":\"Saul Hayes - United Jewish Relief Agencies of Canada\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/saul-hayes-united-jewish-relief-agencies-of-canada\\\/\",\"coordinates\":[{\"latitude\":45.4996303,\"longitude\":-73.57332951}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae852482d67.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8535e8202.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8544dc61f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86ca5b583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86e2ddc3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae86f393bc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ae8702b5ab8.webp\"],\"address\":\"1121 Ste-Catherine O., 6th floor, Montreal\",\"address_en\":\"1121 Ste-Catherine O., 6th floor, Montreal\",\"address_fr\":\"1121 Ste-Catherine O., 6th Floor, Montr\\u00e9al\",\"description\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Saul Hayes (1906\\u20131980) was a prominent leader of Canadian Jewry in the mid-twentieth century and representative of the world\\u2019s Jewish community on the international stage. As executive director of the Canadian Jewish Congress (CJC), Hayes transformed this umbrella organization into a formative lobby group.<\\\/p>    <p>After obtaining his law degree from McGill University in 1932, Hayes practiced in the field before becoming national executive director of the Canadian Jewish Congress (CJC), a position he held from 1942 to 1959. Working alongside Congress president   <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/samuel-bronfman-residence-3\\\/\\\">Samuel Bronfman<\\\/a>, Hayes had political connections and public-speaking skills that made him invaluable to the CJC Committee for Refugees in the 1930s. He also served as executive director of the United Jewish Relief Agencies of Canada (UJRA) from 1938 to 1942. The plight of Jews under Nazi rule drew him to a career in which he would fight tirelessly on behalf of the Jewish community.<\\\/p>    <p>Hayes was active in many lobbying efforts during his campaign to challenge Canada\\u2019s restrictive wartime immigration policies. One such delegation appealed to F. C. Blair, Ottawa\\u2019s seemingly obscure but powerful director of the Immigration Branch of the Department of Mines and Resources, to reverse policies preventing German Jewish refugees from coming to Canada. With the assistance of community leaders <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-eagle-publishing-co-2\\\/\\\">Hirsch Wolofsky<\\\/a>, editor of the <i>Keneder Adler<\\\/i> (Montreal\\u2019s Yiddish daily), Peter Bercovitch, honorary president of the Federation of Polish Jews and a Member of Parliament, and fellow CJC leader Michael Garber, the delegation gained admission for 130 Jews.  Unfortunately, the efforts of Hayes and others were unable to shift federal policy further: Canada accepted fewer than 5,000 Jewish refugees from 1933 to 1948 \\u2013 less than any other Western country.<\\\/p>    <p>Known as \\u201cMr. Canadian Jewish Congress,\\u201d Hayes was an important ambassador for Canadian Jews to Ottawa. Under the leadership of the Bronfman\\u2013Hayes team, the CJC became the unchallenged parliament of Canadian Jewry, working to persuade the government to permit greater integration of Jewish refugees. As Bronfman\\u2019s right-hand man, Hayes was instrumental in Congress\\u2019s anti-defamation work, particularly concerning the Social Credit political party, which not only disseminated the <i>Protocols of the Elders of Zion<\\\/i>, a work of antisemitic propaganda, but whose leaders periodically injected allusions to Nazi discourse in their 1940s political campaigns.<\\\/p>    <p>Hayes represented Canadian Jewry at meetings of the World Jewish Congress, the San Francisco Conference on International Security in 1945, the Paris Conference on Peace Treaties in 1946, and at the United Nations Relief and Rehabilitation Agency, where he advocated for victims of war-torn Europe. In the latter capacity, Hayes became the first delegate to represent world Jewry before an international body since the 1919 Versailles Conference.<\\\/p>    <p>Among his numerous accolades, Hayes was made an officer of the Order of Canada in 1974. Serving on many committees, he championed human rights both in Canada and abroad. The Saul Hayes Human Rights Award, established by the Canadian Jewish Congress, recognized individuals making significant contributions in this field.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1942-12-31\",\"group_title\":\"Saul Hayes - United Jewish Relief Agencies of Canada\",\"display_title\":\"Saul Hayes - United Jewish Relief Agencies of Canada (1940-1942)\",\"name\":\"Saul Hayes - United Jewish Relief Agencies of Canada\"},{\"id\":3605,\"type\":\"exhibit\",\"post_title\":\"Shaar Hashomayim\",\"title\":\"Shaar Hashomayim\",\"title_en\":\"Shaar Hashomayim\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shaar-hashomayim\\\/\",\"coordinates\":[{\"latitude\":45.4850784,\"longitude\":-73.5979322}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2c98ffda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2fa0a50c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/WJRnbik1mvA\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee31ecfae0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee33d645e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee35d67d21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee37b05c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3a03d858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3be84840.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3da25e1d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee40fbd2f2.webp\"],\"address\":\"450 Kensington, Montreal\",\"address_en\":\"450 Kensington, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1922-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Shaar Hashomayim\",\"display_title\":\"Shaar Hashomayim (1922)\",\"name\":\"Shaar Hashomayim\"},{\"id\":3606,\"type\":\"exhibit\",\"post_title\":\"Shaar Hashomayim\",\"title\":\"Shaar Hashomayim\",\"title_en\":\"Shaar Hashomayim\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shaar-hashomayim-2\\\/\",\"coordinates\":[{\"latitude\":45.5033986,\"longitude\":-73.5739555}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/WJRnbik1mvA\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2c98ffda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2fa0a50c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee31ecfae0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee33d645e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee35d67d21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee37b05c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3a03d858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3be84840.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3da25e1d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee40fbd2f2.webp\"],\"address\":\"2039 McGill College, Montreal\",\"address_en\":\"2039 McGill College, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1886-01-01\",\"end\":\"1922-12-31\",\"group_title\":\"Shaar Hashomayim\",\"display_title\":\"Shaar Hashomayim (1886-1922)\",\"name\":\"Shaar Hashomayim\"},{\"id\":3607,\"type\":\"exhibit\",\"post_title\":\"Shaar Hashomayim\",\"title\":\"Shaar Hashomayim\",\"title_en\":\"Shaar Hashomayim\",\"title_fr\":\"Shaar Hashomayim\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shaar-hashomayim-3\\\/\",\"coordinates\":[{\"latitude\":45.5088747,\"longitude\":-73.5577267}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/WJRnbik1mvA\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2499ece1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2c98ffda.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2fa0a50c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee31ecfae0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee33d645e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee35d67d21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee37b05c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3a03d858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3be84840.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3da25e1d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee40fbd2f2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee2499ece1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/WJRnbik1mvA\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee31ecfae0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee33d645e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee35d67d21.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee37b05c0a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1524ee3a03d858.webp\"],\"address\":\"915 Rue de Bullion, Montreal\",\"address_en\":\"915 Rue de Bullion, Montreal\",\"address_fr\":\"915 Rue de Bullion, Montr\\u00e9al\",\"description\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>  \",\"description_en\":\"<p>Shaar Hashomayim was the second synagogue founded in Montreal after Shearith Israel, from which it broke off in 1846. Its first members had begun to meet in 1834, but they were unable to obtain a legal charter until 1846. The break between the Shaar Hashomayim (English, German and Polish Congregation) and Shearith Israel (Spanish and Portuguese) synagogues occurred in a context marked by the arrival of Eastern European (Ashkenazi) immigrants in Montreal. Unfamiliar with the Sephardic traditions of the Shearith Israel, the new immigrants also felt slighted by the wealthier Sephardic Jews. The Shaar Hashomayim congregation met in a secular building located on St. James Street (now Rue Saint-Jacques) from 1846 to 1859, when a synagogue was built at 41 St. Constant Street (now Rue De Bullion). Over time, the congregation became an established institution. In 1886, it relocated once more to a new synagogue located on McGill College Avenue, following its now well-off members as they moved uptown. Until 1918, it was known as the English, German and Polish Congregation.<\\\/p>    <p>Canada\\u2019s foremost fur trader, Moses Aaron Vineberg, became a lay leader in the community during his term as Congregation president in the 1890s. But for a long time, the congregation suffered from a lack of religious leadership. Rabbinic stability was finally achieved in 1902, when Herman Abramowitz became the congregation\\u2019s rabbi, a position he held until his death in 1947. During this period, the Orthodox Shaar Hashomayim Synagogue realigned itself with Conservative Judaism, finding inspiration in the Jewish Theological Seminary of New York City.<\\\/p>    <p>Although several Uptown leaders joined the congregation, it did not participate in the debates that pitted wealthier Uptown Jews against immigrant working class Downtown Jews. However in the context of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-school-question-protestant-school-board\\\/\\\">Jewish School Question<\\\/a> of the 1920s and 30s, congregation members voted on a resolution to oppose plans calling for a separate Jewish school board.<\\\/p>    <p>With the shift of the Jewish population to the west end of the city, Congregation Shaar Hashomayim relocated yet again in 1922 to a new synagogue at 450 Kensington in Westmount. Replacing Abramowitz, Rabbi Wilfred Shuchat led the congregation from 1948 to 1993. Over the years, the services held at Shaar Hashomayim have remained more traditional and formal than those of most synagogues in North America or even the around world. Certain congregational officials still wear top hats today, and the congregation continues to maintain a formal choir and cantorial activities that are no longer customary in less formal synagogues. Yet despite its commitment to tradition, Congregation Shaar Hashomayim has become more receptive to new ideas, opening itself to other spiritual movements in a Jewish community that has become increasingly diversified over the last century.<\\\/p>    <p>Today, the synagogue is not officially affiliated with any movement. In terms of religious practice, it reflects a form of Judaism that is neither Conservative nor Orthodox. In 2013, Shaar Hashomayim was one of the first synagogues in the world to hire a maharat, a modern Orthodox female clergy member, which is a spiritual leadership position similar to that of a rabbi.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin and translated by Helge Dascher<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1859-01-01\",\"end\":\"1886-12-31\",\"group_title\":\"Shaar Hashomayim\",\"display_title\":\"Shaar Hashomayim (1859-1886)\",\"name\":\"Shaar Hashomayim\"},{\"id\":3726,\"type\":\"exhibit\",\"post_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_en\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_fr\":\"Shearith Israel (la synagogue espagnole et portugaise)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue\\\/\",\"coordinates\":[{\"latitude\":45.5074269,\"longitude\":-73.5550842}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581893b18014.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189657bd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189a82f132.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189ffc2f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818a11d60a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e4036259ad5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e453c089198.webp\"],\"address\":\"Place Marguerite-Bourgeoys, Rue Notre-Dame Est, Montreal\",\"address_en\":\"Place Marguerite-Bourgeoys, Rue Notre-Dame Est, Montreal\",\"address_fr\":\"Place Marguerite-Bourgeoys, Rue Notre-Dame Est, Montr\\u00e9al\",\"description\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1777-01-01\",\"end\":\"1825-12-31\",\"group_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"display_title\":\"Shearith Israel (Spanish and Portuguese Synagogue) (1777-1825)\",\"name\":\"Shearith Israel (Spanish and Portuguese Synagogue)\"},{\"id\":3737,\"type\":\"exhibit\",\"post_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_en\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue-2\\\/\",\"coordinates\":[{\"latitude\":45.5013702,\"longitude\":-73.5583622}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189657bd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189a82f132.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189ffc2f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818a11d60a3.webp\"],\"address\":\"446 Sainte-H\\u00e9l\\u00e8ne, Montreal\",\"address_en\":\"446 Sainte-H\\u00e9l\\u00e8ne, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1826-01-01\",\"end\":\"1838-12-31\",\"group_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"display_title\":\"Shearith Israel (Spanish and Portuguese Synagogue) (1826-1838)\",\"name\":\"Shearith Israel (Spanish and Portuguese Synagogue)\"},{\"id\":3738,\"type\":\"exhibit\",\"post_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_en\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_fr\":\"Shearith Israel (la synagogue espagnole et portugaise)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue-3\\\/\",\"coordinates\":[{\"latitude\":45.5055838,\"longitude\":-73.56170261}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189ffc2f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189657bd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189a82f132.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818a11d60a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581c5c0d4ddd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e45057239b5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e4508d30801.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e4051beeece.webp\"],\"address\":\"Rue Chenneville and Rue de la Gaucheti\\u00e8re Ouest\",\"address_en\":\"Rue Chenneville and Rue de la Gaucheti\\u00e8re Ouest\",\"address_fr\":\"Rue Chenneville et Rue de la Gaucheti\\u00e8re Ouest, Montreal\",\"description\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1838-01-01\",\"end\":\"1888-12-31\",\"group_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"display_title\":\"Shearith Israel (Spanish and Portuguese Synagogue) (1838-1888)\",\"name\":\"Shearith Israel (Spanish and Portuguese Synagogue)\"},{\"id\":3740,\"type\":\"exhibit\",\"post_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_en\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"title_fr\":\"Shearith Israel (la synagogue espagnole et portugaise)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shearith-israel-spanish-and-portuguese-synagogue-4\\\/\",\"coordinates\":[{\"latitude\":45.4998252,\"longitude\":-73.57462521}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189ffc2f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189657bd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189a82f132.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818a11d60a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cd75531d6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581cdb705953.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151344e60b3be9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1513450a7ac2af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1513450dfecc1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15134513b20681.webp\"],\"address\":\"1443 Stanley, Montreal\",\"address_en\":\"1443 Stanley, Montreal\",\"address_fr\":\"1443 Stanley \",\"description\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1890-01-01\",\"end\":\"1946-12-31\",\"group_title\":\"Shearith Israel (Spanish and Portuguese Synagogue)\",\"display_title\":\"Shearith Israel (Spanish and Portuguese Synagogue) (1890-1946)\",\"name\":\"Shearith Israel (Spanish and Portuguese Synagogue)\"},{\"id\":4025,\"type\":\"exhibit\",\"post_title\":\"Sholem Lamdan\",\"title\":\"Sholem Lamdan\",\"title_en\":\"Sholem Lamdan\",\"title_fr\":\"Sholem Lamdan\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sholem-lamdan\\\/\",\"coordinates\":[{\"latitude\":45.5097748,\"longitude\":-73.5621901}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd365764d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd3b86e5b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd72c86054.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd74f4db4f.webp\"],\"address\":\"Corner of Place du March\\u00e9 and Saint Dominique, Montreal\",\"address_en\":\"Corner of Place du March\\u00e9 and Saint Dominique, Montreal\",\"address_fr\":\"Coin de Place du March\\u00e9 et Saint-Dominique, Montr\\u00e9al\",\"description\":\"<p>Sholem Lamdan was a poultry <i>shochet<\\\/i> (butcher) whose prosecution and ultimate imprisonment for illegally slaughtering chickens in his St. Dominique Street home attracted local attention during Montreal\\u2019s \\u201cKosher Meat Squabbles\\u201d of 1907\\u20131909. The supervision of kosher meat went beyond ensuring that the meat was prepared in ways consistent with Jewish dietary laws (<i>kashrut<\\\/i>), but was emblematic of rabbinic battles over control of this lucrative and influential element of community life. <\\\/p>    <p>Struggles over the control of <i>kashrut<\\\/i> supervision were most magnified between rivaling rabbis <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Simon Glazer<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Zvi Hirsch Cohen<\\\/a>. Rabbi Cohen, having the support of the Jewish elite and the influential <i>Keneder adler<\\\/i> (the Montreal Yiddish newspaper), along with fellow rabbis Herman Abramowitz, Meldola de Sola, Lauterman, and Blitz, rebuffed Rabbi Glazer\\u2019s challenges by removing him from the Board of Kashruth. In response, Rabbi Glazer created his own list of establishments deemed kosher under his supervision. Each Rabbi tried to discredit his rival\\u2019s butchers by depicting them as slaughtering and selling <i>traif<\\\/i> (unkosher) meat. <\\\/p>    <p>Upon Lamdan\\u2019s arrest, Rabbi Glazer sought to visit the imprisoned <i>shochet<\\\/i>, bringing kosher food and accessories for daily prayer, actions which directly challenged the authority of Rabbi Cohen who had earlier been appointed Jewish chaplain of the jail. The ensuing struggle left Rabbi Glazer seeking the assistance of not only the prison administration, but also the mayor of Montreal and, ultimately, Quebec Premier Lomer Gouin. Having garnered the support of the poorer Jewish immigrant population, Rabbi Glazer\\u2019s actions were consistently opposed by Rabbi Hirsch Cohen and the Jewish establishment, known as \\u201cuptowners.\\u201d In the midst of this struggle, some in the Jewish community seemed to have been more concerned with the encroaching challenge of Rabbi Glazer rather than the plight of Lamdan, the butcher. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Sholem Lamdan was a poultry <i>shochet<\\\/i> (butcher) whose prosecution and ultimate imprisonment for illegally slaughtering chickens in his St. Dominique Street home attracted local attention during Montreal\\u2019s \\u201cKosher Meat Squabbles\\u201d of 1907\\u20131909. The supervision of kosher meat went beyond ensuring that the meat was prepared in ways consistent with Jewish dietary laws (<i>kashrut<\\\/i>), but was emblematic of rabbinic battles over control of this lucrative and influential element of community life. <\\\/p>    <p>Struggles over the control of <i>kashrut<\\\/i> supervision were most magnified between rivaling rabbis <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-simon-glazer-residence\\\/\\\">Simon Glazer<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-zvi-hirsch-cohen-residence\\\/\\\">Zvi Hirsch Cohen<\\\/a>. Rabbi Cohen, having the support of the Jewish elite and the influential <i>Keneder adler<\\\/i> (the Montreal Yiddish newspaper), along with fellow rabbis Herman Abramowitz, Meldola de Sola, Lauterman, and Blitz, rebuffed Rabbi Glazer\\u2019s challenges by removing him from the Board of Kashruth. In response, Rabbi Glazer created his own list of establishments deemed kosher under his supervision. Each Rabbi tried to discredit his rival\\u2019s butchers by depicting them as slaughtering and selling <i>traif<\\\/i> (unkosher) meat. <\\\/p>    <p>Upon Lamdan\\u2019s arrest, Rabbi Glazer sought to visit the imprisoned <i>shochet<\\\/i>, bringing kosher food and accessories for daily prayer, actions which directly challenged the authority of Rabbi Cohen who had earlier been appointed Jewish chaplain of the jail. The ensuing struggle left Rabbi Glazer seeking the assistance of not only the prison administration, but also the mayor of Montreal and, ultimately, Quebec Premier Lomer Gouin. Having garnered the support of the poorer Jewish immigrant population, Rabbi Glazer\\u2019s actions were consistently opposed by Rabbi Hirsch Cohen and the Jewish establishment, known as \\u201cuptowners.\\u201d In the midst of this struggle, some in the Jewish community seemed to have been more concerned with the encroaching challenge of Rabbi Glazer rather than the plight of Lamdan, the butcher. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1909-01-01\",\"group_title\":\"Sholem Lamdan\",\"display_title\":\"Sholem Lamdan (1907-1909)\",\"name\":\"Sholem Lamdan\"},{\"id\":3491,\"type\":\"exhibit\",\"post_title\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel\",\"title\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel \",\"title_en\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/shomrim-laboker-beth-yehuda-shaare-tefillah-beth-hamedrash-hagadol-tifereth-israel\\\/\",\"coordinates\":[{\"latitude\":45.4924296,\"longitude\":-73.643309}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fd4e37f10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ff2fc436dbf1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15008014541997.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15008021c3b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150080321c3101.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150080390e1a5d.webp\"],\"address\":\"6410 Westbury, Montreal, QC\",\"address_en\":\"6410 Westbury, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline - Beth Hamedrash Hagadol<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>      <strong>Historic outline - Beth Yehuda<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street in 1902. It was with the purchase of a former theatre at 16 Lagauchetiere East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>  \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic Outline - Beth Hamedrash Hagadol<\\\/strong>    \\t<p>Far from the center of the Jewish community, this synagogue was in the present day antique district.  In 1917 the congregation established itself in what was probably a former Presbyterian church at 1887 Notre Dame. It was the only synagogue servicing the community in that area and held the only Talmud Torah in the neighborhood. It must have as well served an important social function as the congregation maintained not only a Ladies Auxiliary but a Young People\\u2019s Society.<\\\/p>            <p>The congregation remained at the Notre Dame location until 1949. In 1951, Jacob Cohen and a handful of officers met with members of a burgeoning congregation on McKenzie Street in the C\\u00f4te des Neiges area. The new congregation took over the older synagogue\\u2019s assets, accepted its charter, perpetuated its name and hung its memorial plaques in the new synagogue. The inauguration of the McKenzie <i>shul<\\\/i>, in 1953, was dedicated to the members of Congregation Beth Hamedrash Hagadol, 1917-1949 and to its honouary president, Jacob Cohen. The new congregation, recognizing its amalgamation with a congregation that had relocated from St. Urbain Street, was renamed Beth Haknesseth Hagadol Tifereth. Unable to continue to maintain that building, the congregation merged with the Shomrim Laboker at 6410 Westbury in 1999.<\\\/p>      <strong>Historic outline - Beth Yehuda<\\\/strong>    <p>The 50th anniversary booklet of 1940 suggests that the congregation recognized its date of origin as being around 1890.  According to this account, the Beth Yehuda originated with a small congregation of Hasidic followers of the Bohusher rabbi.  They named the congregation Ohel Moshe after the Bohusher rabbi\\u2019s son. Worshipping at first in the home of Abraham Lang, the fledgling congregation rented space on Cadieux Street in 1902. It was with the purchase of a former theatre at 16 Lagauchetiere East, that the congregation was renamed Beth Yehuda. <\\\/p>    \\t<p>It was with great pride that the congregation celebrated the construction of an architecturally significant synagogue in 1923 at 210 Duluth East. Despite considerable and ongoing financial challenges, the congregation remained at that location until the late-fifties when it joined other immigrant congregations in forming the amalgamated Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel in the emerging Jewish neighbourhood of Snowdon at 6410 Westbury. <\\\/p>       <p>Written by Sara Tauben<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1997-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel\",\"display_title\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel (1997)\",\"name\":\"Shomrim Laboker, Beth Yehuda, Shaare Tefillah, Beth Hamedrash Hagadol Tifereth Israel\"},{\"id\":3631,\"type\":\"exhibit\",\"post_title\":\"Sidney Sarkin &#8211; Sam Hart &#038; Company\",\"title\":\"Sidney Sarkin - Sam Hart & Company\",\"title_en\":\"Sidney Sarkin - Sam Hart & Company\",\"title_fr\":\"Sidney Sarkin - Sam Hart & Company\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sidney-sarkin-sam-hart-company\\\/\",\"coordinates\":[{\"latitude\":45.5055437,\"longitude\":-73.5693882}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa41b57dc08.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292766e792bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292768500c1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292769ccaeed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529276b3386ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529276bb8d8bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152aa41b57dc08.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292766e792bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292768500c1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15292769ccaeed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529276b3386ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1529276bb8d8bb.webp\"],\"address\":\"437 Mayor, Montreal\",\"address_en\":\"437 Mayor, Montreal\",\"address_fr\":\"437 Mayor, Montr\\u00e9al\",\"description\":\"<p>Born in Vilkomir, Lithuania, to a wealthy family in 1903, Sidney Sarkin became a prominent union organizer and executive member of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">Amalgamated Clothing Workers of America<\\\/a> after moving to Montreal in 1920. It was en route to Montreal, in Berlin, that he experienced first hand the power of a general strike when German workers put an end to the Kapp Putsch, an attempted military coup. Desiring to \\u201cbecome a proletarian\\u201d in the workers\\u2019 movement, Sarkin had to resist the wishes of his family \\u2013 who wanted him to get an education \\u2013 in order to enter the needle trades as a sweeper in his cousins\\u2019 shop. An active communist (and one who stumped for Fred Rose), Sarkin was interred in Camp Petawawa for several months during World War II, one of many trade union leaders who were targeted by the Canadian government, the RCMP and Quebec\\u2019s communist-targeting \\u2018Red Squad\\u2019 under the War Measures Act. One of Sidney Sarkin\\u2019s places of work was the Sam Hart &amp; Company located in the Sommer Building on Mayor.<\\\/p>    <p>Sarkin retired as a master tailor\\u2019s cutter in 1967; he went on to publish his memoirs in Yiddish and gained recognition for his intricate wood sculptures.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>      <p><blockquote>Finally, after three months of being without work, I started at Samuel Hart\\u2019s in the trimming room. This was by now the beginning of 1925. In this shop there was a large cutting room employing some twenty-five men. Within the first few weeks I felt I couldn\\u2019t breathe. I felt cramped and suffocated. No one bothered me in my work. After three weeks or a month, the general manager of Samuel Hart called the workers together to hear a speech, the sum total of which was that times were hard and that none of them should be surprised to find in their pay envelopes, comes Friday, a cut in wages \\u2026 five dollars [less]. He explained that this was happening in union shops and, after all, they must be competitive. Well, I nearly busted where I heard his speech. I couldn\\u2019t swallow the self-rule of the open shop, where workers could not express an opinion about the conditions. So I went to the back of the trimming room and told the foreman, who was a nice fellow and I had nothing against him, that he should accept my resignation. The foreman said, What the hell is the matter with you? You have not been touched. And this was true. I had not been given a cut in wages. When I received my envelope my pay was intact. But I couldn\\u2019t look at myself. You know what it means? I\\u2019m favoured in the shop because I\\u2019m the boss\\u2019s cousin.  (69)<\\\/blockquote><\\\/p>    <p><blockquote>Organizing the unorganized was not the easiest way to make a living in the 1920s and 1930s. The Canadian government and the Canadian people were afraid of the spread of the October Revolution, the Russian Revolution. The 1919 Winnipeg General Strike had thrown a deadly fear into the government to the extent that every capitalist and every bourgeoisie in Canada was looking under his bed to make sure there wasn\\u2019t a Bolshevik there! Consequently, every form of binding, spreading, broadening the trade union movement, organizing the unorganized, was looked upon by the federal, provincial, and civic administrations as revolution. Not what you have today, the right of organization, that all you have to do is call upon a labour board to take a vote in a shop \\u2013 who is for and who is against! In those days it was just the opposite. The might of the whole state, the police, all kinds of intimidation, arrests, charges of conspiracy, were the order of the day. And you never knew when you were going to be picked up. We were picked up upteen [sic] times. We were thrown into police headquarters and that is my own experience. No such thing as a cell, but a general room with a few cots and you had, pardon me, the urinal running right through the middle! Some of us were beaten up as well. (70)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_en\":\"<p>Born in Vilkomir, Lithuania, to a wealthy family in 1903, Sidney Sarkin became a prominent union organizer and executive member of the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/joe-schlossberg-and-the-amalgamated-clothing-workers-of-america\\\/\\\">Amalgamated Clothing Workers of America<\\\/a> after moving to Montreal in 1920. It was en route to Montreal, in Berlin, that he experienced first hand the power of a general strike when German workers put an end to the Kapp Putsch, an attempted military coup. Desiring to \\u201cbecome a proletarian\\u201d in the workers\\u2019 movement, Sarkin had to resist the wishes of his family \\u2013 who wanted him to get an education \\u2013 in order to enter the needle trades as a sweeper in his cousins\\u2019 shop. An active communist (and one who stumped for Fred Rose), Sarkin was interred in Camp Petawawa for several months during World War II, one of many trade union leaders who were targeted by the Canadian government, the RCMP and Quebec\\u2019s communist-targeting \\u2018Red Squad\\u2019 under the War Measures Act. One of Sidney Sarkin\\u2019s places of work was the Sam Hart &amp; Company located in the Sommer Building on Mayor.<\\\/p>    <p>Sarkin retired as a master tailor\\u2019s cutter in 1967; he went on to publish his memoirs in Yiddish and gained recognition for his intricate wood sculptures.<\\\/p>    <p>These excerpts of his oral history appear in Seemah C. Berson\\u2019s <a href=\\\"http:\\\/\\\/www.wlupress.wlu.ca\\\/Catalog\\\/berson.shtml\\\"><i>I Have a Story to Tell You<\\\/i><\\\/a> (WLU Press, 2010):<\\\/p>      <p><blockquote>Finally, after three months of being without work, I started at Samuel Hart\\u2019s in the trimming room. This was by now the beginning of 1925. In this shop there was a large cutting room employing some twenty-five men. Within the first few weeks I felt I couldn\\u2019t breathe. I felt cramped and suffocated. No one bothered me in my work. After three weeks or a month, the general manager of Samuel Hart called the workers together to hear a speech, the sum total of which was that times were hard and that none of them should be surprised to find in their pay envelopes, comes Friday, a cut in wages \\u2026 five dollars [less]. He explained that this was happening in union shops and, after all, they must be competitive. Well, I nearly busted where I heard his speech. I couldn\\u2019t swallow the self-rule of the open shop, where workers could not express an opinion about the conditions. So I went to the back of the trimming room and told the foreman, who was a nice fellow and I had nothing against him, that he should accept my resignation. The foreman said, What the hell is the matter with you? You have not been touched. And this was true. I had not been given a cut in wages. When I received my envelope my pay was intact. But I couldn\\u2019t look at myself. You know what it means? I\\u2019m favoured in the shop because I\\u2019m the boss\\u2019s cousin.  (69)<\\\/blockquote><\\\/p>    <p><blockquote>Organizing the unorganized was not the easiest way to make a living in the 1920s and 1930s. The Canadian government and the Canadian people were afraid of the spread of the October Revolution, the Russian Revolution. The 1919 Winnipeg General Strike had thrown a deadly fear into the government to the extent that every capitalist and every bourgeoisie in Canada was looking under his bed to make sure there wasn\\u2019t a Bolshevik there! Consequently, every form of binding, spreading, broadening the trade union movement, organizing the unorganized, was looked upon by the federal, provincial, and civic administrations as revolution. Not what you have today, the right of organization, that all you have to do is call upon a labour board to take a vote in a shop \\u2013 who is for and who is against! In those days it was just the opposite. The might of the whole state, the police, all kinds of intimidation, arrests, charges of conspiracy, were the order of the day. And you never knew when you were going to be picked up. We were picked up upteen [sic] times. We were thrown into police headquarters and that is my own experience. No such thing as a cell, but a general room with a few cots and you had, pardon me, the urinal running right through the middle! Some of us were beaten up as well. (70)<\\\/blockquote><\\\/p>    <p>Compiled by Sarah Woolf and Seemah C. Berson.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1925-01-01\",\"group_title\":\"Sidney Sarkin - Sam Hart & Company\",\"display_title\":\"Sidney Sarkin - Sam Hart & Company (1925)\",\"name\":\"Sidney Sarkin - Sam Hart & Company\"},{\"id\":3451,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Imperial Tobacco\",\"title\":\"Sir Mortimer B. Davis - Imperial Tobacco\",\"title_en\":\"Sir Mortimer B. Davis - Imperial Tobacco\",\"title_fr\":\"Sir Mortimer B. Davis - Imperial Tobacco\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-imperial-tobacco\\\/\",\"coordinates\":[{\"latitude\":45.4809987,\"longitude\":-73.5861458}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b7019716.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9ff55ee85.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da0715ca6e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558da13109942.webp\"],\"address\":\"3810 St Antoine O.\",\"address_en\":\"3810 St Antoine O.\",\"address_fr\":\"3810 St-Antoine O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Imperial Tobacco\",\"display_title\":\"Sir Mortimer B. Davis - Imperial Tobacco (1909-1928)\",\"name\":\"Sir Mortimer B. Davis - Imperial Tobacco\"},{\"id\":3452,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\",\"coordinates\":[{\"latitude\":45.5019127,\"longitude\":-73.5655502}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559153bb42b73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591540869916.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591543c94835.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559154821c0d6.webp\"],\"address\":\"1115 Union\",\"address_en\":\"1115 Union\",\"address_fr\":\"1115 Union, Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1866-01-01\",\"end\":\"1869-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1866-1869)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3453,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5010312,\"longitude\":-73.5642059}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915b22bda89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915b38e63a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915b43e8359.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915b58751b2.webp\"],\"address\":\"700 De La Gauchetiere O.\",\"address_en\":\"700 De La Gauchetiere O.\",\"address_fr\":\"700 De La Gauchetiere O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1870-01-01\",\"end\":\"1877-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1870-1877)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3454,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.502466,\"longitude\":-73.57130411}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559155f1d0e5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156012713a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915614eb6fd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915636d779c.webp\"],\"address\":\"705 Ste-Catherine O. \",\"address_en\":\"705 Ste-Catherine O. \",\"address_fr\":\"705 Ste-Catherine O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1878-01-01\",\"end\":\"1886-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1878-1886)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3455,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.501445,\"longitude\":-73.5765398}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559157364d831.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559157480a9af.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559157572493a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915768c748a.webp\"],\"address\":\"1110 Sherbrooke O. \",\"address_en\":\"1110 Sherbrooke O. \",\"address_fr\":\"1110 Sherbrooke O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1899-01-01\",\"end\":\"1900-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1899-1900)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3456,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5049381,\"longitude\":-73.5815313}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559159efdfa43.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915a024d31c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915a0a5aee3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915a1824dae.webp\"],\"address\":\"1020 Ave. des Pins O.\",\"address_en\":\"1020 Ave. des Pins O.\",\"address_fr\":\"1020 Ave. des Pins O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1909-01-01\",\"end\":\"1927-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1909-1927)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3457,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.4974266,\"longitude\":-73.580681}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591566b4d4f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591567b04f06.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591569309c86.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156a1529cc.webp\"],\"address\":\"1472 Sherbrooke O.\",\"address_en\":\"1472 Sherbrooke O.\",\"address_fr\":\"1472 Sherbrooke O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1888-01-01\",\"end\":\"1894-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1888-1894)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3458,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.4973543,\"longitude\":-73.580529}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156d14b15c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156e090925.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156eba47a4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559156fecb17a.webp\"],\"address\":\"2156 Mackay\",\"address_en\":\"2156 Mackay\",\"address_fr\":\"2156 Mackay, Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1895-01-01\",\"end\":\"1898-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1895-1898)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3459,\"type\":\"exhibit\",\"post_title\":\"Sir Mortimer B. Davis &#8211; Residence\",\"title\":\"Sir Mortimer B. Davis - Residence\",\"title_en\":\"Sir Mortimer B. Davis - Residence\",\"title_fr\":\"Sir Mortimer B. Davis - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sir-mortimer-b-davis-residence-8\\\/\",\"coordinates\":[{\"latitude\":45.5037655,\"longitude\":-73.5824496}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908b869069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb908fdc7497.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb9091b13af6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90946dd391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fb90978f3966.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558d9b4e65ec1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559158a4225fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559158c0b3bd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559158cac5f7c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559158d83f153.webp\"],\"address\":\"1140 Ave. des Pins O.\",\"address_en\":\"1140 Ave. des Pins O.\",\"address_fr\":\"1140 Ave. des Pins O., Montreal\",\"description\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>A tobacco tycoon and influential philanthropist, Sir Mortimer B. Davis (1866\\u20131928) was a generous patron with wide influence in the Jewish community during the early 20th century. As head of Imperial Tobacco, Davis supported a variety of Jewish institutions, from the Young Men\\u2019s Hebrew Association (YMHA) to the Jewish General Hospital (JGH), which today bears his name.<\\\/p>     <p>Born to Jewish immigrants, Davis developed his business skills in his father\\u2019s company, S. Davis and Sons, the city\\u2019s largest cigar factory. As president of the American Tobacco Company of Canada, Davis consolidated Canada\\u2019s cigar industry by the turn of the century. Merging Ritchie Cigarettes with the Imperial Tobacco Company of England, he became founder and president of the Imperial Tobacco Company of Canada Ltd, and played prominent roles in the Royal Bank of Canada, Empire Tobacco, and the Henry Corby Distillery. In 1916, the \\u201ctobacco king\\u201d was the first Canadian Jew to be knighted, in recognition for having equipped a full division of Canadian forces during World War l.<\\\/p>     <p>Davis\\u2019s marriage to Henriette Marie Meyer, the first Lady Davis, ended in the 1920s when he met Eleanor Callaghan, an Irish manicurist. In order to resolve the disparities in their statuses, Davis reportedly hired an Italian count to briefly marry and divorce Callaghan, enabling Davis to marry a divorced countess.<\\\/p>     <p>An influential philanthropist, Davis financially supported many organizations, including the Talmud Torah traditional Jewish schools, despite not being Orthodox, and the Baron de Hirsch Institute, while helping to create the Canadian Jewish Congress. He was active in the Federation of Jewish Philanthropies of Montreal and the Federation of Zionist Societies of Canada, financed settlement projects in Palestine, and coordinated the Canadian Jewish Committee for the Relief of War Sufferers. In 1926, convinced of the importance of the YMHA, Davis donated a building on Mount Royal Avenue to house the centre. The \\u201cDavis Y\\u201d opened shortly after his death in 1928. Once lauded by S. W. Jacobs as \\u201cthe most important Jew in Canada,\\u201d Davis was honoured with one of the largest funerals in the history of Montreal\\u2019s Jewish community.<\\\/p>     <p>Davis also funded the Sir Mortimer B. Davis Mount Sinai Hospital (Montreal\\u2019s first Jewish hospital, which served as a sanatorium for tuberculosis patients) in 1909, and the Herzl Dispensary (predecessor to the Jewish General Hospital), which began providing affordable health care in 1912.  The first Lady Davis had similarly financed hospitals (the JGH Medical Research Institute is named after her), and helped Jewish European scholars find sanctuary in Canada. In his will, Davis allocated 75 percent of his estate to construct a Jewish public hospital, specifying a fifty-year delay until the endowment had sufficiently grown.  In 1978, the JGH substantially expanded its services as the renamed Sir Mortimer B. Davis - Jewish General Hospital in recognition of a ten million dollar bequest. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1906-01-01\",\"end\":\"1908-12-31\",\"group_title\":\"Sir Mortimer B. Davis - Residence\",\"display_title\":\"Sir Mortimer B. Davis - Residence (1906-1908)\",\"name\":\"Sir Mortimer B. Davis - Residence\"},{\"id\":3969,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; A. Sanft and Co. (American Sausage Factory)\",\"title\":\"Smoked Meat - A. Sanft and Co. 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(American Sausage 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St-Antoine O., Montreal\",\"address_en\":\"62-66 St-Antoine O., Montreal\",\"address_fr\":\"62-66 St-Antoine O., Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1890-01-01\",\"end\":\"1910-01-01\",\"group_title\":\"Smoked Meat - A. Sanft and Co. (American Sausage Factory)\",\"display_title\":\"Smoked Meat - A. Sanft and Co. (American Sausage Factory) (1890-1910)\",\"name\":\"Smoked Meat - A. Sanft and Co. (American Sausage Factory)\"},{\"id\":4001,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; B. Kravitz Delicatessen\",\"title\":\"Smoked Meat - B. Kravitz Delicatessen\",\"title_en\":\"Smoked Meat - B. Kravitz Delicatessen\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - B. Kravitz Delicatessen\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-b-kravitz-delicatessen\\\/\",\"coordinates\":[{\"latitude\":45.5169775,\"longitude\":-73.5786768}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b117c537a13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b117f0c5e5c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1180eb42e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b118287c9e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b118430951a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b118654c391.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1187ee48b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1189f8e4a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b118d7ae878.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b118ffa650a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1191b67e02.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b289d2c8fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28a08bd36f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28a3298ad2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28a65ebbcc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28a95890bc.webp\"],\"address\":\"3993 St-Laurent, Montreal\",\"address_en\":\"3993 St-Laurent, Montreal\",\"address_fr\":\"3993 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1930-01-01\",\"group_title\":\"Smoked Meat - B. Kravitz Delicatessen\",\"display_title\":\"Smoked Meat - B. Kravitz Delicatessen (1919-1930)\",\"name\":\"Smoked Meat - B. Kravitz Delicatessen\"},{\"id\":3999,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Ben Kravitz Candies\",\"title\":\"Smoked Meat - Ben Kravitz Candies\",\"title_en\":\"Smoked Meat - Ben Kravitz Candies\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Ben Kravitz Candies\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-ben-kravitz-candies\\\/\",\"coordinates\":[{\"latitude\":45.5171488,\"longitude\":-73.5800543}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b112c6cc689.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b11318c2bff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1134a3f689.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b11389a6ba8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b113ba3a6b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b113e92e448.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1140dd8432.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b11430761b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1144c5f85a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1148580c2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b114b08a6e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b267cc74b7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b267e76867b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b267fe9414a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2681633fa3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b268322ec28.webp\"],\"address\":\"4068 St-Laurent, Montreal\",\"address_en\":\"4068 St-Laurent, Montreal\",\"address_fr\":\"4068 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1921-01-01\",\"group_title\":\"Smoked Meat - Ben Kravitz Candies\",\"display_title\":\"Smoked Meat - Ben Kravitz Candies (1911-1921)\",\"name\":\"Smoked Meat - Ben Kravitz Candies\"},{\"id\":4006,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Bens Deli\",\"title\":\"Smoked Meat - Bens Deli\",\"title_en\":\"Smoked Meat - Bens Deli\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Bens Deli\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-bens-deli\\\/\",\"coordinates\":[{\"latitude\":45.5015546,\"longitude\":-73.5745346}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25ecca2a60.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25f2da409d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25fab9a8e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b25fe27091b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b260146ecc1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2605ae7790.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26081058b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b260ab58a7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b260cd8e839.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b260f39aebf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2611a9264c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28b2f1c7cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28b610d628.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28b905bb81.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28bae11b1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28bd5d615b.webp\"],\"address\":\"1001 de Maisonneuve, Montreal\",\"address_en\":\"1001 de Maisonneuve, Montreal\",\"address_fr\":\"1001 de Maisonneuve, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1954-01-01\",\"group_title\":\"Smoked Meat - Bens Deli\",\"display_title\":\"Smoked Meat - Bens Deli (1930-1954)\",\"name\":\"Smoked Meat - Bens Deli\"},{\"id\":4007,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Bens Deli\",\"title\":\"Smoked Meat - Bens Deli\",\"title_en\":\"Smoked Meat - Bens Deli\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Bens Deli\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-bens-deli-2\\\/\",\"coordinates\":[{\"latitude\":45.5176389,\"longitude\":-73.5589247}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261950ee62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261af01222.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261cbebc62.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261e5f173d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b261fcc7177.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2620bcd628.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2621b9cc4d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26231046b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262435d6ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26278b8a3e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b262930da9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28cd121eea.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28cf0960a8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28d1558ad7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28d2b717f8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28d50dbca2.webp\"],\"address\":\"990 de Maisonneuve, Montreal\",\"address_en\":\"990 de Maisonneuve, Montreal\",\"address_fr\":\"990 de Maisonneuve, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"2006-01-01\",\"group_title\":\"Smoked Meat - Bens Deli\",\"display_title\":\"Smoked Meat - Bens Deli (1952-2006)\",\"name\":\"Smoked Meat - Bens Deli\"},{\"id\":4000,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Hyman Rees&#8217; British American Delicatessen Store\",\"title\":\"Smoked Meat - Hyman Rees' British American Delicatessen Store\",\"title_en\":\"Smoked Meat - Hyman Rees' British American Delicatessen Store\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Hyman Rees' British American Delicatessen Store\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-hyman-rees-british-american-delicatessen-store\\\/\",\"coordinates\":[{\"latitude\":45.5112062,\"longitude\":-73.5665953}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b11590701d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b115c45d55a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b115ec7a90a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116108f831.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116329dfa0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b1164d3b3e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b11677c8430.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116974336a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116afcec5d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116cb37ea0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b116e6a2c3b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2668a4e072.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b266da3d158.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b267006141f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b267289222f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2674c9748a.webp\"],\"address\":\"1629 St-Laurent, Montreal\",\"address_en\":\"1629 St-Laurent, Montreal\",\"address_fr\":\"1629 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1907-01-01\",\"end\":\"1914-01-01\",\"group_title\":\"Smoked Meat - Hyman Rees' British American Delicatessen Store\",\"display_title\":\"Smoked Meat - Hyman Rees' British American Delicatessen Store (1907-1914)\",\"name\":\"Smoked Meat - Hyman Rees' British American Delicatessen Store\"},{\"id\":4008,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Schwartz&#8217;s (Montreal Hebrew Delicatessen)\",\"title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"title_en\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Schwartz's (Montreal Hebrew Delicatessen)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-schwartzs-montreal-hebrew-delicatessen\\\/\",\"coordinates\":[{\"latitude\":45.5159593,\"longitude\":-73.5771611}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2630ae52a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2633eab876.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2635b3ba79.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2637500d95.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2638d1f114.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b263ab56a10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b263c468f5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b263dfaf3c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b263f6e087a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2640eb4797.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2642490815.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28e614e99f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28e9acbb34.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28ecca9f18.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28ef0901b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28f18f3be0.webp\"],\"address\":\"3877 St-Laurent, Montreal\",\"address_en\":\"3877 St-Laurent, Montreal\",\"address_fr\":\"3877 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1939-01-01\",\"group_title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"display_title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen) (1928-1939)\",\"name\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\"},{\"id\":4009,\"type\":\"exhibit\",\"post_title\":\"Smoked Meat &#8211; Schwartz&#8217;s (Montreal Hebrew Delicatessen)\",\"title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"title_en\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"title_fr\":\"Le <i>smoked meat<\\\/i> - Schwartz's (Montreal Hebrew Delicatessen)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/smoked-meat-schwartzs-montreal-hebrew-delicatessen-2\\\/\",\"coordinates\":[{\"latitude\":45.516201,\"longitude\":-73.577675}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc6ea57b7d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc7135a511.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc735ee996.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afc759ee1e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b264799631a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b264933d30d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b264af475e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b264d840875.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b264f2c9e37.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2650d62d26.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b26527ed2f0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2653c12669.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2655311bd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b265715da56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe53f56b04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8c4d2908.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe83fb1043.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe866cc6fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe89c41b9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8e3eb9ad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe900130ac.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe926b3f23.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe95bba54c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe97467da0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28fa8b6221.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28fd3ed4e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b28ffeb6db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b290219fe49.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2905739c16.webp\"],\"address\":\"3895 St-Laurent, Montreal\",\"address_en\":\"3895 St-Laurent, Montreal\",\"address_fr\":\"3895 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>One of the most colourful disputes to characterize Montreal\\u2019s Jewish community is the \\u201csmoked meat debate.\\u201d Many identify Montreal\\u2019s smoked meat (beef briskets enhanced by spices and Eastern European-influenced smoking methods), along with bagels and poutine, as emblematic of the city\\u2019s cuisine. With various delicatessens claiming to have brought the first and best smoked meat sandwich to Montreal, this question was passionately debated along \\u201cthe Main.\\u201d Eiran Harris, the Jewish Public Library\\u2019s Archivist Emeritus, is best positioned to conclude this decades-long dispute.<\\\/p>     <p>Bens claimed to be the first, opening in 1911\\u201312. Catering to factory workers at their fruit store on St. Lawrence and Duluth, Ben and Fanny Kravitz expanded their repertoire to include smoked meat sandwiches, using Lithuanian techniques. In 1925, the store was renamed B. Kravitz Delicatessen (also known as Bens de Luxe Delicatessen Sandwich Shop) before moving to Burnside Street (now de Maisonneuve), where it remained until closing in 2006 due to a labour dispute.<\\\/p>     <p>While Kravitz promoted himself as having introduced smoked meat to Montreal, Lovell\\u2019s Directory and newspaper ads reveal that Hyman Rees\\u2019 British-American Delicatessen Store (on St. Lawrence near Ontario) was dispensing smoked meat sandwiches in 1908, a few years prior to the establishment of Fanny\\u2019s Fruit and Candy Store. While Rees\\u2019 was the first sit-down delicatessen to sell smoked meat, a series of butchers were preparing smoked meat as early as the 1890s. Aaron Sanft, a butcher on Craig Street (now St-Antoine), was perhaps the first. Using a Romanian recipe, he promoted his American Sausage Factory\\u2019s smoked meat in an 1894 Jewish calendar.<\\\/p>    <p>Another contender for Montreal\\u2019s smoked meat fame is the Montreal Hebrew Delicatessen, popularly known as Schwartz\\u2019s. Established in 1927 on St. Lawrence near Napol\\u00e9on and using Romanian smoking techniques, the original owner, Reuben Schwartz, was forced to sell the business in 1932 due to his gambling and his womenizing. The new owner, a musician named Maurice Zbriger, was reluctant to have his name affiliated with a \\u201cpedestrian eatery\\u201d and rehired Schwartz as his manager to front for him. With the closing of Bens, many label Schwartz\\u2019s as the undisputed king of Montreal delis (although its competitors across the street at the Main Deli, as well as at Lester\\u2019s, Dunn\\u2019s and the Snowdon Deli would argue otherwise). Schwartz\\u2019s history is commemorated in Gary Beitel\\u2019s film, <i>Chez Schwartz\\u2019s<\\\/i> and Bowser &amp; Blue\\u2019s <i>Schwartz\\u2019s: The Musical<\\\/i>. <\\\/p>    <p>According to Harris, as smoked meat sandwiches gained international reputation on the culinary map, Jewish delicatessens expanded from four at the turn of the century to forty-five in 1932. A number of these lesser-known delis prepared their own smoked meat, including Etinson\\u2019s, Rogatco\\u2019s, Chenoy\\u2019s, Hebrew National, Putter\\u2019s, Shagass\\u2019s, Levitt\\u2019s and Montreal\\u2019s Palestine Salami Factory. Few Jewish-style sit-down delis remain in Montreal and none are under rabbinical supervision. As popular tourist attractions, the delis have hosted several famous encounters, including Ben Kravitz\\u2019s run-in with gambling kingpin <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/harry-ship-chez-paree\\\/\\\">Harry Ship<\\\/a> in the 1940s. Threats of violence dissipated when Ben reminded Ship that his underworld bosses were avid fans of his smoked meat.<\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\",\"display_title\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen) (1940-2015)\",\"name\":\"Smoked Meat - Schwartz's (Montreal Hebrew Delicatessen)\"},{\"id\":3742,\"type\":\"exhibit\",\"post_title\":\"Spanish and Portuguese Synagogue\",\"title\":\"Spanish and Portuguese Synagogue\",\"title_en\":\"Spanish and Portuguese Synagogue\",\"title_fr\":\"La Synagogue espagnole et portugaise\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/spanish-and-portuguese-synagogue\\\/\",\"coordinates\":[{\"latitude\":45.4897426,\"longitude\":-73.6323135}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189ffc2f77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189657bd8b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558189a82f132.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155818a11d60a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e4036259ad5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e408c0aeae5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151e408f6900c9.webp\"],\"address\":\"4894 St-Kevin, Montreal\",\"address_en\":\"4894 St-Kevin, Montreal\",\"address_fr\":\"4894 St-Kevin, Montreal \",\"description\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Shearith Israel (\\u201cthe remnant of Israel\\u201d) has the distinction of having been the first synagogue in Canada and the first non-Catholic religious institution in Quebec. The original synagogue building was erected in 1777 at the corner of St. James and Notre-Dame Streets. It housed the Congregation Shearith Israel, founded in 1768 and numbering some fifteen members at the time. Also known as the Spanish and Portuguese Synagogue, the new institution was committed to the unification and development of the community, and thus quickly became the focal point of Jewish activities in Montreal. Confronted with the question of whether to use the Ashkenazi or Sephardic rite, its founders opted to follow Sephardic traditions. Although mostly Ashkenazi themselves, they wished to ensure support from the Sephardic congregations of Shearith Israel in New York (from which the Montreal synagogue took its name) and Bevis Marks in London.<\\\/p>    <p>In 1825, the death of David David, the owner of the lot on which the synagogue was built, made it necessary for the congregation to relocate. Its members met in the home of businessman <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/benjamin-hart-2\\\/\\\">Benjamin Hart<\\\/a> until the dedication in 1838 of a new synagogue on Chenneville Street. However, tension between the city\\u2019s newly-arrived Ashkenazi immigrants and the established members of the community soon resulted in a rift. The Ashkenazis\\u2019 sense of being treated as second-class citizens, coupled with their unfamiliarity with Sephardic traditions, was at the root of tensions that ultimately led to the creation of the Ashkenazi synagogue <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">Shaar Hashomayim<\\\/a> in 1846. This event coincided with the arrival of Abraham de Sola from England to lead Shearith Israel. Having suffered in the 1820s and 1830s from short-lived tenures and outright vacancy in its pulpit, the congregation had its first true leader in de Sola. The reverend reaffirmed the congregation\\u2019s Sephardic vocation and undertook projects to revitalize the community\\u2019s educational, mutual support and philanthropic infrastructures. Following De Sola\\u2019s death in 1882, his son Meldola followed in his footsteps.<\\\/p>  <p>By 1890, the Spanish and Portuguese Synagogue had grown tenfold and gained in prosperity. Expansion prompted a move to Stanley Street, in the \\u201cuptown\\u201d area where most of its members now lived. Many were well-off Jews who had integrated into Montreal\\u2019s English-speaking society. The arrival after 1945 of immigrant survivors of World War II in the city\\u2019s western neighbourhoods and the shift of a large portion of the Jewish community to the suburbs resulted in a decision to move the synagogue one last time to the C\\u00f4te-des-Neiges-Snowdon neighbourhood in 1947. During the 1950s, the congregation grew further with the arrival of Sephardic Jews from northern Africa and the Middle East. Today, the synagogue is known for its tolerant and welcoming approach. To accommodate its culturally diverse community, it organizes <i>minyanim<\\\/i> (religious services) in various liturgical traditions.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Spanish and Portuguese Synagogue\",\"display_title\":\"Spanish and Portuguese Synagogue (1947)\",\"name\":\"Spanish and Portuguese Synagogue\"},{\"id\":3339,\"type\":\"exhibit\",\"post_title\":\"St. Viateur Bagel Shop\",\"title\":\"St. Viateur Bagel Shop\",\"title_en\":\"St. Viateur Bagel Shop\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/st-viateur-bagel-shop\\\/\",\"coordinates\":[{\"latitude\":45.522435,\"longitude\":-73.602111}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5c9e041193.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5ca056a435.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cafe4369f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cb9082262.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cbc9670c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cd119158e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cdd8aec9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaca4d224bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14eaaca63825ca.webp\"],\"address\":\"263 St. Viateur O., Montreal\",\"address_en\":\"263 St. Viateur O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal Bagel Bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal Bagel Bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal Bagel Bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal Bagel Bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as St. Viateur Bagel. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1953-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"St. Viateur Bagel Shop\",\"display_title\":\"St. Viateur Bagel Shop (1953)\",\"name\":\"St. Viateur Bagel Shop\"},{\"id\":3937,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery\",\"title\":\"Steinberg's Grocery\",\"title_en\":\"Steinberg's Grocery\",\"title_fr\":\"Les \\u00e9piceries Steinberg\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery\\\/\",\"coordinates\":[{\"latitude\":45.519731,\"longitude\":-73.585092}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c5f727e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c9a2cd0e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5496c6f98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54b21d271.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54ca49c31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54e0dd743.webp\"],\"address\":\"4419 St-Laurent, Montreal\",\"address_en\":\"4419 St-Laurent, Montreal\",\"address_fr\":\"4419 St-Laurent, Montr\\u00e9al\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1919-01-01\",\"end\":\"1930-01-01\",\"group_title\":\"Steinberg's Grocery\",\"display_title\":\"Steinberg's Grocery (1919-1930)\",\"name\":\"Steinberg's Grocery\"},{\"id\":3940,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; First branch\",\"title\":\"Steinberg's Grocery - First branch\",\"title_en\":\"Steinberg's Grocery - First branch\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-first-branch\\\/\",\"coordinates\":[{\"latitude\":45.5196001,\"longitude\":-73.6092399}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4e8d0862b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ead472f5.webp\"],\"address\":\"1271 Bernard O., Montreal\",\"address_en\":\"1271 Bernard O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Steinberg's Grocery - First branch\",\"display_title\":\"Steinberg's Grocery - First branch (1926-1940)\",\"name\":\"Steinberg's Grocery - First branch\"},{\"id\":3941,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office\\\/\",\"coordinates\":[{\"latitude\":45.5289681,\"longitude\":-73.5790915}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4f02a3c56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4f1c6249a.webp\"],\"address\":\"4522 de la Roche, Montreal\",\"address_en\":\"4522 de la Roche, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1937-01-01\",\"end\":\"1937-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1937)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":3942,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office-2\\\/\",\"coordinates\":[{\"latitude\":45.5078207,\"longitude\":-73.5157204}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4f7037c63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4f7c5c898.webp\"],\"address\":\"445 River, Verdun\",\"address_en\":\"445 River, Verdun\",\"address_fr\":\"\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1938-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1938-1940)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":3943,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"Les \\u00e9piceries Steinberg - Si\\u00e8ge social\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office-3\\\/\",\"coordinates\":[{\"latitude\":45.4944205,\"longitude\":-73.5726117}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad51b74c005.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad51c2de1d7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5496c6f98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54b21d271.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54ca49c31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54e0dd743.webp\"],\"address\":\"1430 Overdale, Montreal\",\"address_en\":\"1430 Overdale, Montreal\",\"address_fr\":\"1430 Overdale, Montr\\u00e9al\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1944-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1941-1944)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":3944,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"Les \\u00e9piceries Steinberg - Si\\u00e8ge social\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office-4\\\/\",\"coordinates\":[{\"latitude\":45.5642023,\"longitude\":-73.5409299}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad520f060d3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad521a1e137.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5496c6f98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54b21d271.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54ca49c31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54e0dd743.webp\"],\"address\":\"5400 Hochelaga, Montreal\",\"address_en\":\"5400 Hochelaga, Montreal\",\"address_fr\":\"5400 Hochelaga, Montr\\u00e9al\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1945-01-01\",\"end\":\"1963-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1945-1963)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":3945,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"Les \\u00e9piceries Steinberg - Si\\u00e8ge social\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office-5\\\/\",\"coordinates\":[{\"latitude\":45.5401328,\"longitude\":-73.6420983}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad525a63398.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad526508c92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5496c6f98.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54b21d271.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54ca49c31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad54e0dd743.webp\"],\"address\":\"110 Cremazie O., Montreal\",\"address_en\":\"110 Cremazie O., Montreal\",\"address_fr\":\"110 Cremazie O., Montr\\u00e9al\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"1972-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1964-1972)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":3946,\"type\":\"exhibit\",\"post_title\":\"Steinberg&#8217;s Grocery &#8211; Head Office\",\"title\":\"Steinberg's Grocery - Head Office\",\"title_en\":\"Steinberg's Grocery - Head Office\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/steinbergs-grocery-head-office-6\\\/\",\"coordinates\":[{\"latitude\":45.4889878,\"longitude\":-73.5859141}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c3ff102b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3c828abaf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad52ac70c6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad52b7ab3f5.webp\"],\"address\":\"1500 Atwater, Montreal\",\"address_en\":\"1500 Atwater, Montreal\",\"address_fr\":\"\",\"description\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>From the 1950s to the 1980s, Steinberg Supermarkets was the largest grocery retail chain in Quebec. The first Steinberg\\u2019s was established in Montreal in 1917 by a Hungarian immigrant, Ida Roth Steinberg, who opened her store at 4419b St. Lawrence Boulevard. Her son, Samuel Steinberg (1905-1978), took over the family business and turned it into one of Quebec\\u2019s most popular chains. Sam Steinberg revolutionized grocery shopping in Quebec by founding the first supermarket in Montreal in the late 1940s.<\\\/p>  <p>In the 1950s, the Steinberg\\u2019s chain came to dominate the Quebec market and expanded into Ontario and New Brunswick. Having parlayed proceeds from his successful enterprise into property investments, Sam Steinberg went on to found the real estate company Ivanhoe Investments. Following Sam Steinberg\\u2019s death, difficulties arose among his three daughters over the management of the family business. Their dispute resulted in the dismantling of the Steinberg empire in 1992, with key components divided up among its competitors, the Metro and Provigo supermarket chains. The Steinberg company\\u2019s real estate holdings, which included shopping centres, were taken over by the Caisse de d\\u00e9p\\u00f4t et de placement du Qu\\u00e9bec.<\\\/p>  <p>During this period, broad political and social efforts were underway to give primacy to the French language in Quebec. Sam Steinberg understood the importance of addressing the language question in order to attract French-speaking customers and became the first owner of a major company to make mandatory bilingualism a corporate policy. He also changed the name of the chain from \\u201cSteinberg\\u2019s\\u201d to \\u201cSteinberg\\u201d, dropping the apostrophe-s to accommodate French usage. In sum, his great achievement was to position a Jewish business for widespread acceptance by the French-speaking middle- and working-class population of Quebec. Indeed, his efforts were so successful that French speakers continued to use the expression \\u201caller faire son Steinberg\\u201d (doing your Steinberg) as a synonym for doing the groceries, even after the Steinberg name had disappeared from the commercial landscape.<\\\/p>  <p>Sam Steinberg embraced his Jewish identity and made significant contributions to the community through actions such as the funding of the Judaism Pavilion at Expo 67. He also played an important role in Canadian inter-faith activities, notably as Director of the Canadian Council of Christians and Jews.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1973-01-01\",\"end\":\"1989-01-01\",\"group_title\":\"Steinberg's Grocery - Head Office\",\"display_title\":\"Steinberg's Grocery - Head Office (1973-1989)\",\"name\":\"Steinberg's Grocery - Head Office\"},{\"id\":4097,\"type\":\"exhibit\",\"post_title\":\"Sydney Simon Shulemson &#8211; Residence\",\"title\":\"Sydney Simon Shulemson - Residence\",\"title_en\":\"Sydney Simon Shulemson - Residence\",\"title_fr\":\"Sydney Simon Shulemson - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sydney-simon-shulemson-residence\\\/\",\"coordinates\":[{\"latitude\":45.5205893,\"longitude\":-73.5816718}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f992f0afb8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f998404f3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f999a5c767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99bd0e92c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99dc7766d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a058dc2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a244712f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a510b045.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a6b33fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d6ae2780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d8f63e5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9da6bfcb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dd324b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dea7546f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e00e3fb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e1cce3a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e38c6db5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e524fac5.webp\"],\"address\":\"4289 H\\u00f4tel de Ville\",\"address_en\":\"4289 H\\u00f4tel de Ville\",\"address_fr\":\"4289 H\\u00f4tel de Ville\",\"description\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1923-01-01\",\"group_title\":\"Sydney Simon Shulemson - Residence\",\"display_title\":\"Sydney Simon Shulemson - Residence (1915-1923)\",\"name\":\"Sydney Simon Shulemson - Residence\"},{\"id\":4099,\"type\":\"exhibit\",\"post_title\":\"Sydney Simon Shulemson &#8211; Residence\",\"title\":\"Sydney Simon Shulemson - Residence\",\"title_en\":\"Sydney Simon Shulemson - Residence\",\"title_fr\":\"Sydney Simon Shulemson - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sydney-simon-shulemson-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5183767,\"longitude\":-73.5909913}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f998404f3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f999a5c767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99bd0e92c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99dc7766d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a058dc2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a244712f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a6b33fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1565884c7602a9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1565885314cfcc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d6ae2780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d8f63e5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9da6bfcb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dd324b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dea7546f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e00e3fb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e1cce3a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e38c6db5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e524fac5.webp\"],\"address\":\"4680 Jeanne-Mance\",\"address_en\":\"4680 Jeanne-Mance\",\"address_fr\":\"4680 Jeanne-Mance\",\"description\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1925-01-01\",\"group_title\":\"Sydney Simon Shulemson - Residence\",\"display_title\":\"Sydney Simon Shulemson - Residence (1924-1925)\",\"name\":\"Sydney Simon Shulemson - Residence\"},{\"id\":4100,\"type\":\"exhibit\",\"post_title\":\"Sydney Simon Shulemson &#8211; Residence\",\"title\":\"Sydney Simon Shulemson - Residence\",\"title_en\":\"Sydney Simon Shulemson - Residence\",\"title_fr\":\"Sydney Simon Shulemson - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sydney-simon-shulemson-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5226177,\"longitude\":-73.5950343}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f998404f3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f999a5c767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99bd0e92c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99dc7766d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a058dc2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a244712f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a6b33fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1565885b68545d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1565885d93d712.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d6ae2780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d8f63e5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9da6bfcb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dd324b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dea7546f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e00e3fb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e1cce3a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e38c6db5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e524fac5.webp\"],\"address\":\"5161 St-Urbain\",\"address_en\":\"5161 St-Urbain\",\"address_fr\":\"5161 St-Urbain\",\"description\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1928-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Sydney Simon Shulemson - Residence\",\"display_title\":\"Sydney Simon Shulemson - Residence (1928-1931)\",\"name\":\"Sydney Simon Shulemson - Residence\"},{\"id\":4101,\"type\":\"exhibit\",\"post_title\":\"Sydney Simon Shulemson &#8211; Residence\",\"title\":\"Sydney Simon Shulemson - Residence\",\"title_en\":\"Sydney Simon Shulemson - Residence\",\"title_fr\":\"Sydney Simon Shulemson - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sydney-simon-shulemson-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5218893,\"longitude\":-73.6113691}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f998404f3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f999a5c767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99bd0e92c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99dc7766d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a058dc2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a244712f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a6b33fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658869818858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1565886b8ce0de.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d6ae2780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d8f63e5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9da6bfcb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dd324b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dea7546f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e00e3fb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e1cce3a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e38c6db5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e524fac5.webp\"],\"address\":\"740 Bloomfield\",\"address_en\":\"740 Bloomfield\",\"address_fr\":\"740 Bloomfield\",\"description\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"Sydney Simon Shulemson - Residence\",\"display_title\":\"Sydney Simon Shulemson - Residence (1931)\",\"name\":\"Sydney Simon Shulemson - Residence\"},{\"id\":4102,\"type\":\"exhibit\",\"post_title\":\"Sydney Simon Shulemson &#8211; Residence\",\"title\":\"Sydney Simon Shulemson - Residence\",\"title_en\":\"Sydney Simon Shulemson - Residence\",\"title_fr\":\"Sydney Simon Shulemson - R\\u00e9sidence \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/sydney-simon-shulemson-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.4840415,\"longitude\":-73.6306047}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f998404f3f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f999a5c767.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99bd0e92c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f99dc7766d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a058dc2e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a244712f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9a6b33fc7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658871fb4343.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15658873ab18b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d6ae2780.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9d8f63e5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9da6bfcb5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dd324b25.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9dea7546f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e00e3fb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e1cce3a2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e38c6db5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1564f9e524fac5.webp\"],\"address\":\"5150 D\\u00e9carie\",\"address_en\":\"5150 D\\u00e9carie\",\"address_fr\":\"5150 D\\u00e9carie\",\"description\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_en\":\"<p>Sydney Simon Shulemson (1915-2007) was Canada\\u2019s most decorated Jewish war hero of the Second World War. He received the Distinguished Service Order and the Distinguished Flying Cross for his services with the Royal Canadian Air Force. After enlisting in the Canadian Armed Forces in 1939, he flew some fifty missions with the 404th Battalion, including several successful sorties against German forces.  <\\\/p>  <p>Shulemson is one of 17,000 Canadian Jews who fought against Nazism in the Second World War. His exemplary achievements illustrate the commitment of all those in Montreal\\u2019s Jewish community who served with the Canadian army.<\\\/p>  <p>In 1947, Shulemson attended a clandestine meeting in New York City on the defence of the future state of Israel. He made a case for the importance of air power, a recommendation that appears to have contributed to the creation of the Israeli Air Force. Back in Montreal, his birth city, he recruited pilots and procured weapons and planes for the defence of the emerging Israeli state. He even managed to convince Canada\\u2019s top fighter pilot of the Second World War, George \\u201cBuzz\\u201d Beurling, to join the effort; tragically, Beurling lost his life in a flying accident in Rome while on his way to Israel. In 1947, Shulemson and his brother-in-law, Morris \\u201cTwo Gun\\u201d Cohen, engaged in backroom diplomacy to persuade China not to vote against the UN Partition Plan for the creation of the State of Israel. <\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1951-01-01\",\"group_title\":\"Sydney Simon Shulemson - Residence\",\"display_title\":\"Sydney Simon Shulemson - Residence (1932-1951)\",\"name\":\"Sydney Simon Shulemson - Residence\"},{\"id\":3590,\"type\":\"exhibit\",\"post_title\":\"Tailors Project &#8211; Jewish Labour Committee\",\"title\":\"Tailors Project - Jewish Labour Committee\",\"title_en\":\"Tailors Project - Jewish Labour Committee\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tailors-project-jewish-labour-committee\\\/\",\"coordinates\":[{\"latitude\":45.52184922,\"longitude\":-73.5904287}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\"],\"address\":\"4848 St-Laurent\",\"address_en\":\"4848 St-Laurent\",\"address_fr\":\"\",\"description\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_en\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1947-12-31\",\"group_title\":\"Tailors Project - Jewish Labour Committee\",\"display_title\":\"Tailors Project - Jewish Labour Committee (1947)\",\"name\":\"Tailors Project - Jewish Labour Committee\"},{\"id\":3591,\"type\":\"exhibit\",\"post_title\":\"Tailors Project &#8211; JIAS\",\"title\":\"Tailors Project - JIAS\",\"title_en\":\"Tailors Project - JIAS\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tailors-project-jias\\\/\",\"coordinates\":[{\"latitude\":45.5164703,\"longitude\":-73.5836921}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\"],\"address\":\"4221 de l\\u2019Esplanade, Montreal\",\"address_en\":\"4221 de l\\u2019Esplanade, Montreal\",\"address_fr\":\"\",\"description\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_en\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1947-12-31\",\"group_title\":\"Tailors Project - JIAS\",\"display_title\":\"Tailors Project - JIAS (1947)\",\"name\":\"Tailors Project - JIAS\"},{\"id\":3593,\"type\":\"exhibit\",\"post_title\":\"Tailors Project &#8211; Maurice Silcoff\",\"title\":\"Tailors Project - Maurice Silcoff\",\"title_en\":\"Tailors Project - Maurice Silcoff\",\"title_fr\":\"Le Tailors Project - Maurice Silcoff\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tailors-project-maurice-silcoff\\\/\",\"coordinates\":[{\"latitude\":45.5055879,\"longitude\":-73.6214384}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\"],\"address\":\"5709 Darlington Apt. 5, Montreal\",\"address_en\":\"5709 Darlington Apt. 5, Montreal\",\"address_fr\":\"5709 Darlington Apt. 5, Montr\\u00e9al\",\"description\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_en\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1947-12-31\",\"group_title\":\"Tailors Project - Maurice Silcoff\",\"display_title\":\"Tailors Project - Maurice Silcoff (1947)\",\"name\":\"Tailors Project - Maurice Silcoff\"},{\"id\":3592,\"type\":\"exhibit\",\"post_title\":\"Tailors Project &#8211; Moishe Lewis\",\"title\":\"Tailors Project - Moishe Lewis\",\"title_en\":\"Tailors Project - Moishe Lewis\",\"title_fr\":\"Le Tailors Project - Moishe Lewis\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tailors-project-moishe-lewis\\\/\",\"coordinates\":[{\"latitude\":45.5189769,\"longitude\":-73.5897935}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41ac899bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41b4e7aa7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_151ed41c838625.webp\"],\"address\":\"4607 de l\\u2019Esplanade, Montreal\",\"address_en\":\"4607 de l\\u2019Esplanade, Montreal\",\"address_fr\":\"4607 de l\\u2019Esplanade, Montr\\u00e9al\",\"description\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_en\":\"<p>In 1947, Prime Minister Mackenzie King permitted a slight loosening of Canada\\u2019s stiff immigration policy, paving the way for the Jewish Labour Committee\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/kalmen-kaplansky-jewish-labour-committee-of-canada\\\/\\\">Kalmen Kaplansky<\\\/a>, Moshe Lewis and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rose-pesotta-bernard-shane-and-les-midinettes-ilgwu-headquarters\\\/\\\">Bernard Shane<\\\/a> to spearhead the \\u201cTailors Project.\\u201d Employing Jewish refugees in Canada\\u2019s textile industry, the Tailors Project was an initiative within the 1947 federal bulk labour program designed to stimulate the Canadian economy by soliciting skilled labour from European displaced persons. <\\\/p>    <p>Despite the fact that over one-quarter of displaced persons in Europe were Jewish, the prevailing anti-immigrant and antisemitic attitudes at the time meant that only 12 percent of those admitted to Canada were Jews. Thus, when Ottawa approved the admission of 2,136 tailors (when approximately 3,100 had been selected by the Jewish Labour Committee), the government also stipulated that only half of these workers could be Jewish. The challenges to the project continued in Europe. Bernard Shane and Maurice Silcoff (also of the Jewish Labour Committee) were named as colonels in the Canadian Army in order to operate in postwar Europe to select refugees from displaced persons\\u2019 camps to immigrate to Canada. Despite the difficulties, the project created new avenues for Jewish immigration to Canada. The Tailors Project and the parallel Orphans Project accounted for 20 percent of Jewish immigration to Canada in the late 1940s. <\\\/p>    <p>The vast majority of these refugees settled in Montreal and Toronto, which had the infrastructure most able to absorb new immigrants. Two other organizations, also with headquarters in Montreal, collaborated on the project with the Jewish Labour Committee: the Canadian Jewish Congress provided valuable lobbying and financial assistance and the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-immigrant-aid-society\\\/\\\">Jewish Immigrant Aid Society (JIAS) <\\\/a>arranged accommodations such as housing and transportation for the tailors and their families. <\\\/p>    <p>Compiled by Sarah Woolf <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1947-12-31\",\"group_title\":\"Tailors Project - Moishe Lewis\",\"display_title\":\"Tailors Project - Moishe Lewis (1947)\",\"name\":\"Tailors Project - Moishe Lewis\"},{\"id\":3898,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Hebrew Maternity Hospital\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital\",\"title_fr\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-hebrew-maternity-hospital\\\/\",\"coordinates\":[{\"latitude\":45.515977,\"longitude\":-73.573378}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2cb01635b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2cdfd2257.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2cfd75629.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2d1c3925c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2d3b7e10b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2dad3eedd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2dc60394b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2e3830817.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2e5a79c5f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe0726c28e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe09376ab1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe0c3def95.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe0f1a00e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe18d7c820.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe1bf05f4e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe1ef3742f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c33e61f2b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c33c629501.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c339e2f01d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c338022f18.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c36b1d622c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c35e5b0649.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c361dba750.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c364a70bd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c367a1863c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c340638795.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3421cbb22.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c343babb64.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"3704 de Bullion, Montreal\",\"address_en\":\"3704 de Bullion, Montreal\",\"address_fr\":\"3704 de Bullion, Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1916-01-01\",\"end\":\"1928-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital (1916-1928)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Hebrew Maternity Hospital\"},{\"id\":3867,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Residence\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_fr\":\"Taube Kaplan (\\u00ab Greene Rebbetzin \\u00bb) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-residence\\\/\",\"coordinates\":[{\"latitude\":45.509391,\"longitude\":-73.5663}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2e819a2bb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2e9c61a80.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ebcb5506.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ed872459.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"84 de Montigny O., Montreal\",\"address_en\":\"84 de Montigny O., Montreal\",\"address_fr\":\"84 de Montigny O., Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1914-01-01\",\"end\":\"1915-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence (1914-1915)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\"},{\"id\":3899,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Residence\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_fr\":\"Taube Kaplan (\\u00ab Greene Rebbetzin \\u00bb) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5104101,\"longitude\":-73.5578432}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe28c3ece6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe2ac8e8ef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe2bea8fa9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe2d5bb761.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"1007 Sainte-\\u00c9lisabeth, Montreal\",\"address_en\":\"1007 Sainte-\\u00c9lisabeth, Montreal\",\"address_fr\":\"1007 Sainte-\\u00c9lisabeth, Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1915-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence (1915-1917)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\"},{\"id\":3900,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Residence\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_fr\":\"Taube Kaplan (\\u00ab Greene Rebbetzin \\u00bb) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.511277,\"longitude\":-73.5628899}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe39174ecd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe3a421463.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe3b644e7a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe3c60561c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"1665 de Bullion, Montreal\",\"address_en\":\"1665 de Bullion, Montreal\",\"address_fr\":\"1665 de Bullion, Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1917-01-01\",\"end\":\"1917-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence (1917)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\"},{\"id\":3901,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Residence\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_fr\":\"Taube Kaplan (\\u00ab Greene Rebbetzin \\u00bb) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5112331,\"longitude\":-73.5628702}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe46e26cb7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe47f18b9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe496b4451.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe4a74351c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"1612 de Bullion, Montreal\",\"address_en\":\"1612 de Bullion, Montreal\",\"address_fr\":\"1612 de Bullion, Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1918-01-01\",\"end\":\"1926-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence (1918-1926)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\"},{\"id\":3902,\"type\":\"exhibit\",\"post_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) &#8211; Residence\",\"title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_en\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"title_fr\":\"Taube Kaplan (\\u00ab Greene Rebbetzin \\u00bb) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/taube-kaplan-greene-rebbetzin-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.515612,\"longitude\":-73.5721886}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2ef4c5608.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c2f119215e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe544a29f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe55307ff3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe56039d14.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559fe57142f2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c3462a7fd4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c348070a9b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c349ad45fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34be77472.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34d844294.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559c34f00db9f.webp\"],\"address\":\"3638 de Bullion, Montreal\",\"address_en\":\"3638 de Bullion, Montreal\",\"address_fr\":\"3638 de Bullion, Montr\\u00e9al\",\"description\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p><i>Rebbetzin<\\\/i> (rabbi\\u2019s wife) Taube Kaplan (ca. 1856-1940), a Russian immigrant, was instrumental in the foundation of the Montreal Hebrew Maternity Hospital. In the 1910s, Montreal\\u2019s infant mortality rate was among the highest in the world: more than one in five children died before the age of 1. The situation was especially dire in the impoverished neighbourhoods that were home to many of the city\\u2019s Jewish immigrants. In 1914, Kaplan proposed the creation of a hospital providing prenatal and postpartum care for young Jewish women. In response to the massive immigration of mostly destitute Eastern European Jews, Kaplan sought to provide services for mothers otherwise unable to afford it. The hospital was created specifically for Jewish women and served kosher food.<\\\/p>  <p>Taube Kaplan achieved a feat that would be almost unthinkable today, canvassing door-to-door for years to raise funds for the construction of the Montreal Hebrew Maternity Hospital. The individual donations she collected financed the purchase of a building on Cadieux Street (today Rue De Bullion) for conversion into a hospital. With the support of several influential individuals, among them a group of physicians headed by Dr. J. R. Goodall, the project was completed in 1916.<\\\/p>  <p>Taube Kaplan was a pioneer in the area of Jewish hospital services at a time when none were available in Montreal. Her actions led to the creation of a precursor institution to the Jewish General Hospital. She also played an important role with regard to the position of Jewish women in society. While women in general were only just beginning to become involved in public matters and institutions, such participation was even less common in Kaplan\\u2019s Orthodox community. A woman of modest origins who taught Hebrew and religion several hours a week to supplement her husband\\u2019s meagre income, Kaplan consistently refused recognition for her efforts. Thus, for instance, she declined the honour of having a ward named after her in the future Montreal Jewish General Hospital.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1927-01-01\",\"group_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\",\"display_title\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence (1927)\",\"name\":\"Taube Kaplan (\\u201cGreene Rebbetzin\\u201d) - Residence\"},{\"id\":3735,\"type\":\"exhibit\",\"post_title\":\"Temple Beth Sholom\",\"title\":\"Temple Beth Sholom\",\"title_en\":\"Temple Beth Sholom\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-beth-sholom\\\/\",\"coordinates\":[{\"latitude\":45.464563,\"longitude\":-73.6370127}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a4cd91b82.webp\"],\"address\":\"6668 Terrebonne, Montreal\",\"address_en\":\"6668 Terrebonne, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1954-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Temple Beth Sholom\",\"display_title\":\"Temple Beth Sholom (1954-1980)\",\"name\":\"Temple Beth Sholom\"},{\"id\":3727,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"Temple Emanu-El\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-2\\\/\",\"coordinates\":[{\"latitude\":45.503197,\"longitude\":-73.5622162}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\"],\"address\":\"615 Viger O., Montreal\",\"address_en\":\"615 Viger O., Montreal\",\"address_fr\":\"615 Viger O., Montreal\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1883-01-01\",\"end\":\"1883-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1883)\",\"name\":\"Temple Emanu-El\"},{\"id\":3730,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"Temple Emanu-El\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-3\\\/\",\"coordinates\":[{\"latitude\":45.5021364,\"longitude\":-73.5707986}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\"],\"address\":\"724 Ste. Catherine O., Montreal\",\"address_en\":\"724 Ste. Catherine O., Montreal\",\"address_fr\":\"724 Ste. Catherine O., Montreal\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1885-01-01\",\"end\":\"1888-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1885-1888)\",\"name\":\"Temple Emanu-El\"},{\"id\":3731,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"Temple Emanu-El\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-4\\\/\",\"coordinates\":[{\"latitude\":45.4982424,\"longitude\":-73.5742117}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\"],\"address\":\"1232 Ste. Catherine O., Montreal\",\"address_en\":\"1232 Ste. Catherine O., Montreal\",\"address_fr\":\"1232 St. Catherine O., Montreal\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1889-01-01\",\"end\":\"1892-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1889-1892)\",\"name\":\"Temple Emanu-El\"},{\"id\":3732,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-5\\\/\",\"coordinates\":[{\"latitude\":45.4988592,\"longitude\":-73.5725973}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581a22f4442a.webp\"],\"address\":\"1249 Stanley, Montreal\",\"address_en\":\"1249 Stanley, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1911-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1892-1911)\",\"name\":\"Temple Emanu-El\"},{\"id\":3734,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"Temple Emanu-El\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-6\\\/\",\"coordinates\":[{\"latitude\":45.4885609,\"longitude\":-73.5904661}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503ce1f21a462.webp\"],\"address\":\"4100 Sherbrooke O., Montreal\",\"address_en\":\"4100 Sherbrooke O., Montreal\",\"address_fr\":\"4100 Sherbrooke O., Westmount\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1980-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1911-1980)\",\"name\":\"Temple Emanu-El\"},{\"id\":3526,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El\",\"title\":\"Temple Emanu-El\",\"title_en\":\"Temple Emanu-El\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el\\\/\",\"coordinates\":[{\"latitude\":45.4988491,\"longitude\":-73.5726071}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503ce120b901f.webp\"],\"address\":\"1249 Stanley, Montreal\",\"address_en\":\"1249 Stanley, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(Translation to come)<\\\/p>    <p>Le Temple Emanu-El est une synagogue r\\u00e9formiste fond\\u00e9e en 1882 par des Juifs am\\u00e9ricains qui se sont \\u00e9tablis \\u00e0 Montr\\u00e9al. Il s\\u2019agit de la premi\\u00e8re congr\\u00e9gation r\\u00e9formiste au Canada et de la troisi\\u00e8me congr\\u00e9gation juive de Montr\\u00e9al. La synagogue a \\u00e9t\\u00e9 fond\\u00e9e au moment o\\u00f9 le R\\u00e9v\\u00e9rend Samuel Marks s\\u2019est joint \\u00e0 la congr\\u00e9gation anglaise-allemande-polonaise de Montr\\u00e9al en tant que <i>leader<\\\/i> religieux. Marks, qui souhaitait changer les r\\u00e8gles de la synagogue de mani\\u00e8re \\u00e0 abolir les coutumes \\u00ab archa\\u00efques \\u00bb, cr\\u00e9a un v\\u00e9ritable scandale parmi les Juifs orthodoxes de la congr\\u00e9gation. Avec quelques sympathisants, il d\\u00e9cida alors de fonder sa propre congr\\u00e9gation r\\u00e9formiste, le Temple Emanu-El. La synagogue fut nomm\\u00e9e ainsi en r\\u00e9f\\u00e9rence \\u00e0 la synagogue du m\\u00eame nom \\u00e9tablie \\u00e0 New York.<\\\/p>      <p>D\\u2019abord situ\\u00e9e dans la rue Sainte-Catherine, la synagogue d\\u00e9m\\u00e9nagea ensuite dans un nouvel immeuble construit en 1892 rue Stanley. En raison du nombre croissant de fid\\u00e8les, en 1911 le Temple d\\u00e9m\\u00e9nagea de nouveau dans la rue Sherbrooke, \\u00e0 Westmount, o\\u00f9 habitaient la majorit\\u00e9 de ses membres, des <i>Uptowners<\\\/i> parmi lesquels se trouvaient plusieurs leaders oeuvrant dans l\\u2019industrie ou dans la communaut\\u00e9. L\\u2019immeuble, d\\u00e9truit par un incendie en 1957, fut ensuite reconstruit. Aujourd\\u2019hui, il abrite toujours la synagogue. Au 20e si\\u00e8cle (1927-1979), le rabbin le plus important de la congr\\u00e9gation fut Harry Stern. Reconnu pour les luttes contre l\\u2019antis\\u00e9mitisme qu\\u2019il a men\\u00e9es, Stern fut aussi un pionnier dans le domaine des activit\\u00e9s interreligieuses. En 1980, Emanu-El s\\u2019unifia \\u00e0 la congr\\u00e9gation du Temple Beth Sholom. Aujourd\\u2019hui, cette congr\\u00e9gation compte plus de mille familles.<\\\/p>     <p>Le Temple Emanu-El repr\\u00e9sente l\\u2019un des bastions du juda\\u00efsme r\\u00e9formiste au Canada, un mouvement qui se d\\u00e9veloppa tr\\u00e8s lentement au pays, \\u00e0 l\\u2019oppos\\u00e9 des Etats-Unis, o\\u00f9 il prit un essor rapide.  C\\u2019est d\\u2019ailleurs pour cette raison que la congr\\u00e9gation fut d\\u00e8s le d\\u00e9part intimement li\\u00e9e au <i>leadership<\\\/i> r\\u00e9formiste am\\u00e9ricain et que ses dirigeants furent pendant longtemps recrut\\u00e9s ou form\\u00e9s aux \\u00c9tats-Unis.  Les r\\u00e9formistes ne furent pas accueillis de mani\\u00e8re favorable \\u00e0 Montr\\u00e9al, o\\u00f9 la majorit\\u00e9 de la communaut\\u00e9 juive \\u00e9tait conservatrice et orthodoxe : pendant longtemps, ils furent per\\u00e7us comme des d\\u00e9viants \\u00e0 la fois par les Juifs et par l\\u2019\\u00e9lite anglophone protestante. Cet isolement entra\\u00eena des difficult\\u00e9s de financement et de recrutement de dirigeants religieux durant les premi\\u00e8res ann\\u00e9es de la congr\\u00e9gation. Toutefois, au fil des ans celle-ci devint de plus en plus accept\\u00e9e au sein de la communaut\\u00e9 juive. Tout en \\u00e9tant la seule synagogue r\\u00e9formiste \\u00e0 Montr\\u00e9al, elle est aussi l\\u2019une des congr\\u00e9gations juives les  plus importantes de la ville.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin <\\\/p>  \",\"description_en\":\"<p>(Translation to come)<\\\/p>    <p>Le Temple Emanu-El est une synagogue r\\u00e9formiste fond\\u00e9e en 1882 par des Juifs am\\u00e9ricains qui se sont \\u00e9tablis \\u00e0 Montr\\u00e9al. Il s\\u2019agit de la premi\\u00e8re congr\\u00e9gation r\\u00e9formiste au Canada et de la troisi\\u00e8me congr\\u00e9gation juive de Montr\\u00e9al. La synagogue a \\u00e9t\\u00e9 fond\\u00e9e au moment o\\u00f9 le R\\u00e9v\\u00e9rend Samuel Marks s\\u2019est joint \\u00e0 la congr\\u00e9gation anglaise-allemande-polonaise de Montr\\u00e9al en tant que <i>leader<\\\/i> religieux. Marks, qui souhaitait changer les r\\u00e8gles de la synagogue de mani\\u00e8re \\u00e0 abolir les coutumes \\u00ab archa\\u00efques \\u00bb, cr\\u00e9a un v\\u00e9ritable scandale parmi les Juifs orthodoxes de la congr\\u00e9gation. Avec quelques sympathisants, il d\\u00e9cida alors de fonder sa propre congr\\u00e9gation r\\u00e9formiste, le Temple Emanu-El. La synagogue fut nomm\\u00e9e ainsi en r\\u00e9f\\u00e9rence \\u00e0 la synagogue du m\\u00eame nom \\u00e9tablie \\u00e0 New York.<\\\/p>      <p>D\\u2019abord situ\\u00e9e dans la rue Sainte-Catherine, la synagogue d\\u00e9m\\u00e9nagea ensuite dans un nouvel immeuble construit en 1892 rue Stanley. En raison du nombre croissant de fid\\u00e8les, en 1911 le Temple d\\u00e9m\\u00e9nagea de nouveau dans la rue Sherbrooke, \\u00e0 Westmount, o\\u00f9 habitaient la majorit\\u00e9 de ses membres, des <i>Uptowners<\\\/i> parmi lesquels se trouvaient plusieurs leaders oeuvrant dans l\\u2019industrie ou dans la communaut\\u00e9. L\\u2019immeuble, d\\u00e9truit par un incendie en 1957, fut ensuite reconstruit. Aujourd\\u2019hui, il abrite toujours la synagogue. Au 20e si\\u00e8cle (1927-1979), le rabbin le plus important de la congr\\u00e9gation fut Harry Stern. Reconnu pour les luttes contre l\\u2019antis\\u00e9mitisme qu\\u2019il a men\\u00e9es, Stern fut aussi un pionnier dans le domaine des activit\\u00e9s interreligieuses. En 1980, Emanu-El s\\u2019unifia \\u00e0 la congr\\u00e9gation du Temple Beth Sholom. Aujourd\\u2019hui, cette congr\\u00e9gation compte plus de mille familles.<\\\/p>     <p>Le Temple Emanu-El repr\\u00e9sente l\\u2019un des bastions du juda\\u00efsme r\\u00e9formiste au Canada, un mouvement qui se d\\u00e9veloppa tr\\u00e8s lentement au pays, \\u00e0 l\\u2019oppos\\u00e9 des Etats-Unis, o\\u00f9 il prit un essor rapide.  C\\u2019est d\\u2019ailleurs pour cette raison que la congr\\u00e9gation fut d\\u00e8s le d\\u00e9part intimement li\\u00e9e au <i>leadership<\\\/i> r\\u00e9formiste am\\u00e9ricain et que ses dirigeants furent pendant longtemps recrut\\u00e9s ou form\\u00e9s aux \\u00c9tats-Unis.  Les r\\u00e9formistes ne furent pas accueillis de mani\\u00e8re favorable \\u00e0 Montr\\u00e9al, o\\u00f9 la majorit\\u00e9 de la communaut\\u00e9 juive \\u00e9tait conservatrice et orthodoxe : pendant longtemps, ils furent per\\u00e7us comme des d\\u00e9viants \\u00e0 la fois par les Juifs et par l\\u2019\\u00e9lite anglophone protestante. Cet isolement entra\\u00eena des difficult\\u00e9s de financement et de recrutement de dirigeants religieux durant les premi\\u00e8res ann\\u00e9es de la congr\\u00e9gation. Toutefois, au fil des ans celle-ci devint de plus en plus accept\\u00e9e au sein de la communaut\\u00e9 juive. Tout en \\u00e9tant la seule synagogue r\\u00e9formiste \\u00e0 Montr\\u00e9al, elle est aussi l\\u2019une des congr\\u00e9gations juives les  plus importantes de la ville.<\\\/p>    <p>Par Val\\u00e9rie Beauchemin <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1892-01-01\",\"end\":\"1911-12-31\",\"group_title\":\"Temple Emanu-El\",\"display_title\":\"Temple Emanu-El (1892-1911)\",\"name\":\"Temple Emanu-El\"},{\"id\":3736,\"type\":\"exhibit\",\"post_title\":\"Temple Emanu-El-Beth Sholom\",\"title\":\"Temple Emanu-El-Beth Sholom\",\"title_en\":\"Temple Emanu-El-Beth Sholom\",\"title_fr\":\"Temple Emanu-El Beth Sholom\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/temple-emanu-el-beth-sholom\\\/\",\"coordinates\":[{\"latitude\":45.4885609,\"longitude\":-73.590466}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581924d6b2fb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581921940376.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191c1b63dd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558191b0d10bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581926374b6b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155819274376ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581928c09489.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192a0b70ca.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192c81c932.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192d9ef72e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192ec29d73.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558192fdc9537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350c66adbd5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350cce1f07e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d4552069.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d6779770.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350d9b6fb48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350dc5ae773.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e068125c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150350e39af0a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510779f98f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510c4a03c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503510ea18828.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_150351107b7035.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1503ce44c9f87f.webp\"],\"address\":\"4100 Sherbrooke O., Montreal\",\"address_en\":\"4100 Sherbrooke O., Montreal\",\"address_fr\":\"4100 Sherbrooke O., Westmount\",\"description\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Temple Emanu-El is a Reform synagogue founded in 1882 by American Jews who settled in Montreal. At the time, it was the first Reform congregation in Canada and the third Jewish congregation in Montreal. The synagogue was established when the Reverend Samuel Marks joined Montreal\\u2019s <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/shaar-hashomayim-5\\\/\\\">English-German-Polish Congregation<\\\/a> as its spiritual leader. Seeking to change synagogue rules so as to abolish \\u201carchaic\\u201d customs, Marks caused a veritable scandal among the congregation\\u2019s Orthodox Jews. Along with a few followers, he decided to start his own Reform congregation, Temple Emanu-El, named after a synagogue in New York City.<\\\/p>  <p>Initially located on St. Catherine Street, the synagogue moved to a new building erected on Stanley Street in 1892. As its membership increased, the Temple relocated once again in 1911 to Sherbrooke Street in Westmount. This brought it closer to its mostly \\u201cuptown\\u201d congregants, who included many industry and community leaders. Destroyed by fire in 1957, the synagogue was rebuilt and remains at the same location to this day. The congregation\\u2019s most influential rabbi in the 20th century was Harry Stern, who served the Temple from 1927 to 1979. An outspoken opponent of anti-Semitism, Stern was also a pioneer in the area of inter-religious activities. In 1980, Temple Emanu-El merged with Temple Beth Sholom, and this combined congregation now comprises more than one thousand families.<\\\/p>   <p>Temple Emanu-El represents a bastion of Reform Judaism in Canada, where the movement experienced very slow growth, in contrast to its rapid development in the United States. The congregation was thus closely linked to the American Reform leadership from the start, and for a long time, its leaders were recruited or trained in the United States. The Reformists were not readily welcomed in Montreal, where most of the Jewish community was Conservative and Orthodox. In fact, both Jews and the Anglophone Protestant elite long denounced them as wayward. This isolation caused financial difficulties and problems in recruiting religious leaders in the congregation\\u2019s early years. However, over time the congregation became increasingly accepted by the Jewish community. As Montreal\\u2019s only Reform synagogue, it is currently also one of the city\\u2019s biggest Jewish congregations.<\\\/p>   <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1980-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Temple Emanu-El-Beth Sholom\",\"display_title\":\"Temple Emanu-El-Beth Sholom (1980)\",\"name\":\"Temple Emanu-El-Beth Sholom\"},{\"id\":3340,\"type\":\"exhibit\",\"post_title\":\"The Original Fairmount Bagel Bakery\",\"title\":\"The Original Fairmount Bagel Bakery\",\"title_en\":\"The Original Fairmount Bagel Bakery\",\"title_fr\":\"Fairmount Bagel\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/the-original-fairmount-bagel-bakery\\\/\",\"coordinates\":[{\"latitude\":45.5229082,\"longitude\":-73.5952772}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cf1635d4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14ea5cf4c748fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4df07c4fe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4dcc331b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f46e63328.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4e216db56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f70b38a57.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4ed4bf7f1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1576c4d4028c29.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15773f7ed2b152.webp\"],\"address\":\"74 Fairmount O., Montreal\",\"address_en\":\"74 Fairmount O., Montreal\",\"address_fr\":\"74 Fairmount O.\",\"description\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Montreal Jewry is heralded for two culinary contributions: smoked meat and bagels. Popular bread amongst Eastern European Jews since the sixteenth century, immigrants brought \\u201cbeygels\\u201d to North America when they emigrated. Symbolizing the eternal cycle of life, bagels reflect the resilience of the early years of the largely immigrant-based Montreal Jewish community. Unlike their New York counterparts, Montreal bagels are smaller, sweeter, boiled and then baked, and have larger holes. Their traditional toppings are sesame or poppy seeds.<\\\/p>    <p>There is a bit of controversy concerning who first introduced bagels to the city. Chaim (Hyman) Seligman is credited by some with having started Montreal\\u2019s first bagel bakery. Born in 1878 in czarist Russia, Seligman moved to Canada around 1900, eventually settling just off St. Lawrence Boulevard where he may have created the first Montreal bagel bakery. It had humble roots, with Seligman delivering bagels by horse and wagon the Russian way \\u2013 tying a dozen by a string. No early records of Seligman\\u2019s bakery exist, and evidence in directories only points to Hyman Seligman\\u2019s working for a Montreal bagel bakery in the 1940s and 50s. Seligman may even have been a driver in the late 1930s for another Montreal bagel bakery, owned by Isadore Shlafman and Jacob Drapkin.<\\\/p>    <p>Shlafman and Drapkin are also reputed to be the first to introduce bagels to Montreal. Tucked away in the lane at 3835 St. Lawrence, this other Montreal bagel bakery may have opened in 1919, although it only appears in address directories beginning in 1932.  It served hand-rolled bagels, baked in a wood-fired oven. In 1949, Isadore Shlafman moved from St. Lawrence Boulevard to Fairmount Street, where, along with his son, Jack, he expanded his bagel business known as Fairmount Bagel. It would remain there until 1959. Drapkin continued to operate his Montreal Bagel Bakery on St. Lawrence until 1956.<\\\/p>    <p>In 1953, Holocaust survivor Myer Lewkowicz began working for Seligman until he was able to launch his own bagel business in 1957 on St. Viateur. Lewkowicz briefly partnered with Jack Shlafman and the store took on the name \\u201cFairmount Bagel\\u201d, despite its location on St. Viateur. Bagels were not yet a very profitable venture and the partnership dissolved by the early 1960s. That store is now known as <a href=\\\"http:\\\/\\\/www.stviateurbagel.com\\\"> St. Viateur Bagel <\\\/a>. It was sold by Lewkowicz in the 1990s to his apprentice, Joe Morena. Though he\\u2019s Italian, Morena has earned the nickname \\u201cYosef\\u201d due to his impressive grasp of the Yiddish language. Today\\u2019s \\u201cOriginal Fairmount Bagel Bakery,\\u201d which reopened in 1979 at its original location on Fairmount Street, is still managed by the Shlafman grandchildren. <\\\/p>    <p>St. Viateur\\u2019s has served a number of famous visitors, including Prince Charles. One busy Saturday night, Morena received an order for twenty-dozen bagels for His Royal Highness. Dismissing it as a prank, he admonished the caller, only to be met by a fleet of limousines and a British naval officer coming for his order. The flustered Morena instructed the officer to \\u201cget in line like everyone else,\\u201d and Prince Charles was eventually rewarded with a taste of Montreal bagels. The Fairmount Bagel Bakery has its own share of notables; in 2008, Montreal-born astronaut Greg Chamitoff, a relative of the Shlafman family, brought Fairmount bagels with him aboard the space shuttle Discovery. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1979-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"The Original Fairmount Bagel Bakery\",\"display_title\":\"The Original Fairmount Bagel Bakery (1979)\",\"name\":\"The Original Fairmount Bagel Bakery\"},{\"id\":3764,\"type\":\"exhibit\",\"post_title\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson &#8211; H. Kellert &#038; Son, wholesale clothiers\",\"title\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert & Son, wholesale clothiers\",\"title_en\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert & Son, wholesale clothiers\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/the-three-men-from-lancaster-noah-friedman-harris-kellert-and-solomon-levinson-h-kellert-son-wholesale-clothiers\\\/\",\"coordinates\":[{\"latitude\":45.5079458,\"longitude\":-73.56560471}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15581994ba9004.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155886866cdd04.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1558868b05f9f7.webp\"],\"address\":\"175 Rue Ste-Catherine O, Montreal\",\"address_en\":\"175 Rue Ste-Catherine O, Montreal\",\"address_fr\":\"\",\"description\":\"<p>By the 1880s, these three Montreal-based Jewish businessmen were the owners of some of the largest garment factories in the country. After emigrating from Eastern Europe to North America in the 1850s, they first settled in Lancaster, Ontario, where they worked as peddlers and general store owners.<\\\/p>      <p>During the 1860s, Noah Friedman sold his belongings and moved to Montreal to enter into the manufacture of men\\u2019s ready-to-wear. Soon after, he was followed by his brother-in-law, Harris Kellert, and together they founded the Kellert and Friedman Company. In 1874, Solomon Levinson left Lancaster as well and launched a garment manufacturing business of his own. Their companies quickly grew to compete with the largest producers in Canada\\u2019s clothing sector.<\\\/p>      <p>Their rise from humble beginnings was remarkable, all the more so in an industry largely controlled by non-Jews. In their transition from the status of retailers to that of industry barons they acquired considerable power, and soon hundreds of labourers worked in their factories, located in the industrial district near St. Lawrence Boulevard. These men were true pioneers in the garment manufacturing, or \\u201cshmata\\u201d, business, a sector in which Montreal Jews are still active to this day. Until the 1960s, the shmata business contributed to the social mobility of many in the Jewish community.  Established among the city\\u2019s \\u201cuptown\\u201d Jews, Friedman, Kellert and Levinson did not refrain from exploiting the labour of Montreal\\u2019s \\\"downtowners\\u201d, who were mostly newly arrived and impoverished Jewish immigrants. Working conditions in the garment industry were deplorable, and yet the constant influx of poor immigrants and rural French Canadians provided an abundant supply of manpower that helped to maintain the workers\\u2019 dire socio-economic conditions. The garment sector entrepreneurs who founded the Clothing Manufacturers\\u2019 Association of Montreal in 1908 vigorously opposed the trade union movement and its demands for better working conditions. Nonetheless, labour actions such as the strike of 1912 were able to obtain shorter hours and somewhat higher wages for garment industry workers.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin<\\\/p>\",\"description_en\":\"<p>By the 1880s, these three Montreal-based Jewish businessmen were the owners of some of the largest garment factories in the country. After emigrating from Eastern Europe to North America in the 1850s, they first settled in Lancaster, Ontario, where they worked as peddlers and general store owners.<\\\/p>      <p>During the 1860s, Noah Friedman sold his belongings and moved to Montreal to enter into the manufacture of men\\u2019s ready-to-wear. Soon after, he was followed by his brother-in-law, Harris Kellert, and together they founded the Kellert and Friedman Company. In 1874, Solomon Levinson left Lancaster as well and launched a garment manufacturing business of his own. Their companies quickly grew to compete with the largest producers in Canada\\u2019s clothing sector.<\\\/p>      <p>Their rise from humble beginnings was remarkable, all the more so in an industry largely controlled by non-Jews. In their transition from the status of retailers to that of industry barons they acquired considerable power, and soon hundreds of labourers worked in their factories, located in the industrial district near St. Lawrence Boulevard. These men were true pioneers in the garment manufacturing, or \\u201cshmata\\u201d, business, a sector in which Montreal Jews are still active to this day. Until the 1960s, the shmata business contributed to the social mobility of many in the Jewish community.  Established among the city\\u2019s \\u201cuptown\\u201d Jews, Friedman, Kellert and Levinson did not refrain from exploiting the labour of Montreal\\u2019s \\\"downtowners\\u201d, who were mostly newly arrived and impoverished Jewish immigrants. Working conditions in the garment industry were deplorable, and yet the constant influx of poor immigrants and rural French Canadians provided an abundant supply of manpower that helped to maintain the workers\\u2019 dire socio-economic conditions. The garment sector entrepreneurs who founded the Clothing Manufacturers\\u2019 Association of Montreal in 1908 vigorously opposed the trade union movement and its demands for better working conditions. Nonetheless, labour actions such as the strike of 1912 were able to obtain shorter hours and somewhat higher wages for garment industry workers.<\\\/p>    <p>Compiled by Val\\u00e9rie Beauchemin<\\\/p>\",\"description_fr\":\"\",\"start\":\"1911-01-01\",\"end\":\"1931-01-01\",\"group_title\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert & Son, wholesale clothiers\",\"display_title\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert & Son, wholesale clothiers (1911-1931)\",\"name\":\"The Three Men from Lancaster: Noah Friedman, Harris Kellert and Solomon Levinson - H. Kellert & Son, wholesale clothiers\"},{\"id\":3471,\"type\":\"exhibit\",\"post_title\":\"Tifereth Beth David Jerusalem (TBDJ)\",\"title\":\"Tifereth Beth David Jerusalem (TBDJ)\",\"title_en\":\"Tifereth Beth David Jerusalem (TBDJ)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tifereth-beth-david-jerusalem-tbdj\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5031889af0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507bc240ec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc507c83175e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fc5081731195.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1549f5b151c1f4.webp\"],\"address\":\"6519 Baily Road, C\\u00f4te Saint-Luc \",\"address_en\":\"6519 Baily Road, C\\u00f4te Saint-Luc \",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-itzchak\\\/\\\">Beth Itzchak<\\\/a>, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p>Written by Sara Tauben<\\\/p>   \\t            \",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline<\\\/strong>    <p>One of the oldest of the Eastern European congregations, the Beth David was established in 1888 and named after David Elimelech Pinsler, the father of the first president. In 1890 the congregation took over the Cheneville Street synagogue which had been built by the Spanish and Portuguese congregation (Shearith Israel) in 1838.  Originally established by Romanian immigrants it continued to be known as the Rumanishe Shul. Despite a resolution of 1893 ensuring \\u201cequal status to all regardless of land of origin,\\u201d the congregation seems to have retained a connection to Romanian origin at least through the 1940s.<\\\/p>  <p>The last of the major congregations to move out of the original neighborhood below Sherbrooke, it established the first synagogue in Outremont proper when a former church (422 St. Joseph) was purchased in 1929. In this location it served a relatively prosperous community.  Unlike most of the smaller congregations they employed their own rabbi and cantor. By the 1930s the congregation had a sisterhood, a junior congregation and educational programs consisting of public lectures and a Sunday school.  Along with some of the other large synagogues, the B\\u2019nai Jacob, and the Beth Yehuda, it was known for its choir and cantorial concerts.  These were also the sites of the larger weddings and Bar Mitzvahs in the \\\"downtown\\u201d immigrant community. The building at 422 St. Joseph was sold in 1965 to the St. Nicolas Russian Orthodox Church, which, despite a fire in 1998, remains standing.<\\\/p>   \\t<p>Today the Tifereth Beth David Jerusalem is located in a modern building at 6519 Baily Road in C\\u00f4te-St-Luc. While this congregation represents an amalgamation of four congregations from the old neighbourhoods (Beth David, Tifereth Jerusalem, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/beth-itzchak\\\/\\\">Beth Itzchak<\\\/a>, Kehal Yeshurun), the immigrant roots are now resigned to history as today\\u2019s synagogue is a leading Modern Orthodox congregation in Montreal.<\\\/p>    <p>Written by Sara Tauben<\\\/p>   \\t            \",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Tifereth Beth David Jerusalem (TBDJ)\",\"display_title\":\"Tifereth Beth David Jerusalem (TBDJ) (1964)\",\"name\":\"Tifereth Beth David Jerusalem (TBDJ)\"},{\"id\":4024,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Residence\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence\\\/\",\"coordinates\":[{\"latitude\":45.5185345,\"longitude\":-73.58428541}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4345 Clark, Montreal\",\"address_en\":\"4345 Clark, Montreal\",\"address_fr\":\"4345 Clark, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1934-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1934-1940)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\"},{\"id\":4032,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Residence\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.516823,\"longitude\":-73.59133561}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4590 Hutchison, Montreal\",\"address_en\":\"4590 Hutchison, Montreal\",\"address_fr\":\"4590 Hutchison, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1942-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1941-1942)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\"},{\"id\":4033,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Residence\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5242723,\"longitude\":-73.60017361}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"114 St-Viateur O., Montreal\",\"address_en\":\"114 St-Viateur O., Montreal\",\"address_fr\":\"114 St-Viateur O., Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1944-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1943-1944)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\"},{\"id\":4034,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Residence\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.5197626,\"longitude\":-73.5915596}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4819 de l'Esplanade, Montreal\",\"address_en\":\"4819 de l'Esplanade, Montreal\",\"address_fr\":\"4819 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1953-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence (1947-1953)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Residence\"},{\"id\":4035,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david\\\/\",\"coordinates\":[{\"latitude\":45.5185345,\"longitude\":-73.5842854}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4345 Clark, Montreal\",\"address_en\":\"4345 Clark, Montreal\",\"address_fr\":\"4345 Clark, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1940-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1935-1940)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\"},{\"id\":4036,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-2\\\/\",\"coordinates\":[{\"latitude\":45.516823,\"longitude\":-73.5913356}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4590 Hutchison, Montreal\",\"address_en\":\"4590 Hutchison, Montreal\",\"address_fr\":\"4590 Hutchison, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1942-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1941-1942)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\"},{\"id\":4037,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-3\\\/\",\"coordinates\":[{\"latitude\":45.5242723,\"longitude\":-73.6001736}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"114 St-Viateur O., Montreal\",\"address_en\":\"114 St-Viateur O., Montreal\",\"address_fr\":\"114 St-Viateur O., Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1943-01-01\",\"end\":\"1943-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1943)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\"},{\"id\":4038,\"type\":\"exhibit\",\"post_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) &#8211; Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_en\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"title_fr\":\"Tolner rebbe (rabbin Yohanan Twersky) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tolner-rebbe-rabbi-yohanan-twersky-of-talnoye-tolner-synagogue-kehal-hasidim-kehilas-david-4\\\/\",\"coordinates\":[{\"latitude\":45.519749,\"longitude\":-73.5915291}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfca77ef9f4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcaa136ca8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcac1acd4c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfcff84ebbd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd01f43589.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155bfd03720800.webp\"],\"address\":\"4817 de l'Esplanade, Montreal\",\"address_en\":\"4817 de l'Esplanade, Montreal\",\"address_fr\":\"4817 de l'Esplanade, Montr\\u00e9al\",\"description\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_en\":\"<p>Hasidism, a form of ultra-Orthodox Judaism, developed in Eastern Europe during the eighteenth century as a spiritual response to overly meticulous religious practices. Sects quickly spread, creating dynasties of charismatic leaders, called <i>rebbes<\\\/i>, who were named after the communities they served. <\\\/p>    <p>One of the first and most prominent Hasidic leaders to settle in Montreal was the \\u201cTolner Rebbe,\\u201d Rabbi Yohanan Twersky (1906\\u20131981) of Talnoye, Ukraine. Upon his arrival in the 1930s, he established a Tolner <i>beis medresh<\\\/i> (house of learning), considered to be a centre of Torah in Montreal. While the Ukrainian and Galician Hasidim were among the first Hasidim to come to North America, their presence grew less prominent in the postwar years. <\\\/p>    <p>Hailing from the prestigious Twersky rabbinical dynasty, which was established in the mid\\u2013late eighteenth century and led the Chernobyl Hasidim, Rabbi Yohanan Twersky settled in Montreal in 1934. Prior to his arrival, he studied at the Rabbi Isaac Elchanan Theological Seminary in New York, then moved to Palestine for several years. Upon his return to North America, Twersky married Tzipporah Langner, daughter of Rabbi Moshe Langner of Kozowa-Strettin, the Strettiner Rebbe of Toronto, and considered by some to be the \\u201cgodfather of Canadian Hasidim.\\u201d His wife was also the sister of Sarah Langner, wife of Rabbi David Flaum, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/admor-of-montreal-rabbi-david-flaum-residence\\\/\\\">Admor of Montreal<\\\/a>. Serving as rabbi and as a member of the Agudas Ha-Rabbonim (the New York-based Union of Orthodox Rabbis of the United States and Canada) in the 1930s, Twersky was known for helping refugees who managed to escape interwar Europe, and was highly respected among his peers. <\\\/p>    <p>When Rabbi Twersky established himself in Montreal, he set about opening a Tolner <i>beis medresh<\\\/i> called Kehal Hasidim Kehilas David. Located at 4817\\u20134819 de l\\u2019Esplanade, the beis medresh attracted members among the learned in the community who congregated to discuss the Torah and Talmud. The <i>beis medresh<\\\/i> also served as a synagogue, and was modeled after a <i>kloyz<\\\/i> (private house of study) where Europeans and North Americans congregated for prayers and for the rabbi\\u2019s weekly <i>tishn<\\\/i> (communal Sabbath meals and celebrations). <\\\/p>    <p>Rabbi Twersky left Montreal in the 1950s to move to Israel, where he set up the Tolner community, and established a <i>beis medresh<\\\/i> and <i>kollel<\\\/i> (institute for advanced study of the Talmud) in Jerusalem. <\\\/p>    <p>Compiled by Marian Pinsky.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1944-01-01\",\"end\":\"1957-01-01\",\"group_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\",\"display_title\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David) (1944-1957)\",\"name\":\"Tolner Rebbe (Rabbi Yohanan Twersky of Talnoye) - Tolner Synagogue (Kehal Hasidim Kehilas David)\"},{\"id\":3929,\"type\":\"exhibit\",\"post_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) &#8211; Beit HaMidrash Ohel Elimelech D&#8217;Hasidei Tosh\",\"title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D'Hasidei Tosh\",\"title_en\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D'Hasidei Tosh\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tosher-rebbe-rebbe-meshulim-feish-lowy-beit-hamidrash-ohel-elimelech-dhasidei-tosh\\\/\",\"coordinates\":[{\"latitude\":45.5226345,\"longitude\":-73.6009112}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d09aaa099.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0b7b9c05.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d081f2fd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d02455aad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d064c9688.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0083e7a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfa593d5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfca8def4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf84cd69c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf21d0421.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf49118e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cefdd272f.webp\"],\"address\":\"5427 Jeanne-Mance, Montreal\",\"address_en\":\"5427 Jeanne-Mance, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1980-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D'Hasidei Tosh\",\"display_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D'Hasidei Tosh (1980-2015)\",\"name\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beit HaMidrash Ohel Elimelech D'Hasidei Tosh\"},{\"id\":3930,\"type\":\"exhibit\",\"post_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) &#8211; Beth Israel and Samuel Congregation\",\"title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation\",\"title_en\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tosher-rebbe-rebbe-meshulim-feish-lowy-beth-israel-and-samuel-congregation\\\/\",\"coordinates\":[{\"latitude\":45.5226783,\"longitude\":-73.6010803}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d09aaa099.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0b7b9c05.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d081f2fd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d02455aad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d064c9688.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0083e7a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfa593d5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfca8def4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf84cd69c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf21d0421.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf49118e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cefdd272f.webp\"],\"address\":\"5424 Jeanne-Mance, Montreal\",\"address_en\":\"5424 Jeanne-Mance, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1965-01-01\",\"group_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation\",\"display_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation (1951-1965)\",\"name\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Beth Israel and Samuel Congregation\"},{\"id\":3925,\"type\":\"exhibit\",\"post_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) &#8211; Residence\",\"title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"title_en\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tosher-rebbe-rebbe-meshulim-feish-lowy-residence\\\/\",\"coordinates\":[{\"latitude\":45.5226345,\"longitude\":-73.6009112}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cefdd272f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf21d0421.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf49118e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf84cd69c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfa593d5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfca8def4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0083e7a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d02455aad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d064c9688.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d081f2fd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d09aaa099.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0b7b9c05.webp\"],\"address\":\"5427 Jeanne-Mance, Montreal\",\"address_en\":\"5427 Jeanne-Mance, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1974-01-01\",\"group_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"display_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1951-1974)\",\"name\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\"},{\"id\":3928,\"type\":\"exhibit\",\"post_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) &#8211; Residence\",\"title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"title_en\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"title_fr\":\"Rebbe Tosher (Rebbe Meshulim Feish Lowy) - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/tosher-rebbe-rebbe-meshulim-feish-lowy-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.6152532,\"longitude\":-73.8738728}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d09aaa099.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0b7b9c05.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d081f2fd2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d02455aad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d064c9688.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d0083e7a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfa593d5a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cfca8def4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf84cd69c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf21d0421.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cf49118e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7cefdd272f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d8c048d15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d8df5aef6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d8f9b3994.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9154564f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9381835b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d951a3492.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9780d583.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d992c1253.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9b81c347.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9d33e537.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7d9f12197a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155a7da0a103b5.webp\"],\"address\":\"200 Rue Beth-Halevy, Boisbriand, QC\",\"address_en\":\"200 Rue Beth-Halevy, Boisbriand, QC\",\"address_fr\":\"200 Rue Beth-Halevy, Boisbriand, QC\",\"description\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Rebbe Meshulim Feish Lowy (1921-), also known as the Tosher Rebbe, was born in the village of Tosh (Ny\\u00edrtass) in Hungary. Descended from a dynasty of Hasidic rabbis, he is the grandson of the founder of the Tosher Hasidic sect. Today, he is the Grand Rabbi of the community, which is based in the Montreal suburb of Boisbriand. The Tosher are the only Hasidim whose rabbinic headquarters are located in Montreal.  A Holocaust survivor, the Tosher Rebbe immigrated to Canada in 1951 with a number of followers. Initially settling in Montreal\\u2019s Mile End neighbourhood, the group obtained a federal government loan in 1963 enabling it to relocate to the suburb of Boisbriand. The Tosher are the only Hasidic group living outside the city. Their aim in doing so is to escape the external influences that are unavoidable in urban settings, and indeed the Tosher live very much apart from modern secular society.<\\\/p>  <p>The Tosher Rebbe is known to Hasidic Jews worldwide because of his advanced age, the successful isolation of his community and his status as one of the last surviving Hasidic rabbis to have been born in Europe between the World Wars. He is also considered a <i>tsadik<\\\/i> (a righteous person), and as such, visitors from across North America seek him out for advice and counsel. To the community in Boisbriand, the Tosher Rebbe is both a spiritual leader and a civic leader, involved in the day-to-day affairs of his community.<\\\/p>  <p>In 1979, the Tosher of Boisbriand attracted public attention in Quebec when they submitted an application to obtain separate municipal status for their community, with the aim of applying their religious rules to municipal life. Despite initial support from the Quebec government, the project was suspended after being denounced in the media and by public opinion as an attempt at \\u201cghettoisation.\\u201d The Tosher made the front page once again during the 1995 Quebec referendum, when they diverged from the position generally held by Quebec\\u2019s Jewish community by declaring their support for Quebec sovereignty. Today, the Tosher community continues to thrive and develop.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1974-01-01\",\"end\":\"2015-01-01\",\"group_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\",\"display_title\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence (1974-2015)\",\"name\":\"Tosher Rebbe (Rebbe Meshulim Feish Lowy) - Residence\"},{\"id\":4077,\"type\":\"exhibit\",\"post_title\":\"Unzer Camp and Kindervelt\",\"title\":\"Unzer Camp and Kindervelt\",\"title_en\":\"Unzer Camp and Kindervelt\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/unzer-camp-and-kindervelt\\\/\",\"coordinates\":[{\"latitude\":46.0421507,\"longitude\":-74.2268437}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74d9e64b92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74dbe83250.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ddd1b157.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74df06d23c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e0650649.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ed5a96b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f0084654.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f1879bb2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e7a5289f.webp\"],\"address\":\"1991 Chemin de la Rivi\\u00e8re, Pr\\u00e9fontaine, QC\",\"address_en\":\"1991 Chemin de la Rivi\\u00e8re, Pr\\u00e9fontaine, QC\",\"address_fr\":\"\",\"description\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_en\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1965-12-31\",\"group_title\":\"Unzer Camp and Kindervelt\",\"display_title\":\"Unzer Camp and Kindervelt (1931-1965)\",\"name\":\"Unzer Camp and Kindervelt\"},{\"id\":4078,\"type\":\"exhibit\",\"post_title\":\"Unzer Camp and Kindervelt &#8211; Camp Office (in Labour Zionist Centre)\",\"title\":\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre)\",\"title_en\":\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/unzer-camp-and-kindervelt-camp-office-in-labour-zionist-centre\\\/\",\"coordinates\":[{\"latitude\":45.5210625,\"longitude\":-73.5947258}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ddd1b157.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74dbe83250.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74d9e64b92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74df06d23c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e0650649.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ed5a96b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f0084654.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f1879bb2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e7a5289f.webp\"],\"address\":\"5101 Esplanade, Montreal\",\"address_en\":\"5101 Esplanade, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_en\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1951-01-01\",\"end\":\"1965-12-31\",\"group_title\":\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre)\",\"display_title\":\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre) (1951-1965)\",\"name\":\"Unzer Camp and Kindervelt - Camp Office (in Labour Zionist Centre)\"},{\"id\":4079,\"type\":\"exhibit\",\"post_title\":\"Unzer Camp and Kindervelt &#8211; Camp Office (in Zionist Headquarters)\",\"title\":\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters)\",\"title_en\":\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters)\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/unzer-camp-and-kindervelt-camp-office-in-zionist-headquarters\\\/\",\"coordinates\":[{\"latitude\":45.5223156,\"longitude\":-73.60054351}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ddd1b157.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74dbe83250.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74d9e64b92.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74df06d23c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e0650649.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74ed5a96b7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f0084654.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74f1879bb2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155d74e7a5289f.webp\"],\"address\":\"5392 Jeanne Mance, Montreal\",\"address_en\":\"5392 Jeanne Mance, Montreal\",\"address_fr\":\"\",\"description\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_en\":\"<p>(traduction \\u00e0 venir)<\\\/p>  <p>Located in Prefontaine, Quebec, Unzer Camp and Kindervelt was described as \\u201ca glorious colony for children and adults in the heart of the Laurentian Mountains.\\u201d In reality, this \\u201csummer home of the Montreal Labour Zionist Movement\\u201d was a very modest camp; until a pool was built in the 1950s, campers had to cross the road to go swimming in a nearby creek. The cabins were humble, but as one Kindervelt poster explained, \\u201cA fancy camp does not mean a good camp!\\u201d Nevertheless, Kindervelt was a beloved retreat from city life.<\\\/p>  \\t<p>Founded by Labour Zionists in 1931, Kindervelt offered a \\u201cHealthy Jewish Atmosphere\\u201d where children played sports, went on hikes, and learned about their cultural heritage, singing songs and performing plays in Yiddish and Hebrew. The eight \\u201cbunks\\u201d that children stayed in were named after Zionist leaders and Jewish writers: Arlosoroff, Bialik, Borochov, Chizik, Gordon, Sholem Aleichem, and Trumpeldor. Campers and counsellors came from Toronto, Ottawa, and even from New York, but most were from Montreal. Many were students or teachers at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\\\">Peretz Shule<\\\/a> or the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-peoples-school-yidishe-folks-shule-4\\\/\\\">Yidishe Folks Shule<\\\/a>. For most of its existence, Yiddish was a natural, unmarked part of the \\u201cJewish atmosphere\\u201d cultivated at Kindervelt. But by the 1940s, although the performances were in Yiddish, as were the announcements and the much of the camp\\u2019s correspondence, the children preferred to speak English amongst themselves.<\\\/p>  \\t<p>Camps for children often had related adult camps. At Kindervelt, this was Unzer Camp. Adults could stay for a vacation with like-minded peers, and be close to their children, whom they could visit on Saturdays. Well-known entertainers provided a \\u201cfull social programme,\\u201d and many who were affiliated with Labour Zionism or the Yiddish school systems also built cottages nearby, allowing them to participate in camp life.<\\\/p>  \\t<p>Being affiliated with the Farband Labour Zionist movement, the camp was not religious, though it placed a strong emphasis on Jewish tradition. In the 1940s, Friday nights meant showers (outdoors), dressing in white, and \\u201cIsraeli dancing.\\u201d On Saturday evenings, the children might perform a play for the adults at Unzer. <\\\/p>  \\t<p>Unzer Camp and Kindervelt were part of a larger movement of Jewish summer camps that spanned the entire political spectrum. (There were actually five different camps across North America called Kindervelt.) Giving their children a chance to spend time in the healthy country air was important to urban families, and camps like Kindervelt aimed to be as affordable as possible: in 1937, a week at Kindervelt cost $12. Members of trade unions and their families could vacation at a discounted price.<\\\/p>  \\t<p>As the use of Yiddish as a secular vernacular declined in the 1950s, its importance at Kindervelt also waned. At the same time, the importance of Hebrew increased. In 1965 Kindervelt merged with the Montreal <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and Camp Kvutza, and was renamed Camp Dan. Eventually it closed too, in 1970.<\\\/p>  <p>Compiled by Magdalene Klassen.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1949-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters)\",\"display_title\":\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters) (1949-1951)\",\"name\":\"Unzer Camp and Kindervelt - Camp Office (in Zionist Headquarters)\"},{\"id\":3609,\"type\":\"exhibit\",\"post_title\":\"Victory Equipment and Supply Company\",\"title\":\"Victory Equipment and Supply Company\",\"title_en\":\"Victory Equipment and Supply Company\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/victory-equipment-and-supply-company\\\/\",\"coordinates\":[{\"latitude\":45.5003252,\"longitude\":-73.5579372}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525ddaa755d7c.webp\"],\"address\":\"420 McGill, Montreal\",\"address_en\":\"420 McGill, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The Victory Equipment and Supply Company, based in a small office at 422 McGill Street (now 420 McGill) in Old Montreal, was a shell corporation created during Israel's War of Independence in 1948\\u20131949. Its sole purpose was to smuggle weapons to Jews in British Mandate Palestine and then Israel, during the war that followed its declaration of independence. The Victory Company, as well as many similar organizations in the United States and around the world, helped supporters of the new Jewish state skirt arms embargoes.<\\\/p>    <p>The Victory Company was founded by several men active in the Canadian Zionist cause, including Samuel Schwisberg, Joe Frank, and Joseph Loewenson, who organized and directed the purchasing and exporting operations in conjunction with fellow Zionists based in New York. Loewenson was eventually replaced as secretary-treasurer \\u2013 and sole employee \\u2013 of the company by Joe Baumholz, a McGill engineering student, whose communications and networking abilities made him ideal for the job. Baumholz, in turn, was aided by David Harris, a businessman who had done similar work in the United States until he left under threat of being arrested by the FBI.<\\\/p>    <p>Baumholz arranged Victory\\u2019s operations so that it could raise money legally from several Zionist organizations and then purchase arms and other necessities from private dealers. With volunteers from local Zionist youth groups, Baumholz collected, packed, and shipped the goods, often at Rappaport\\u2019s Bottle and Supply Company at 9220 Boulevard St. Laurent. From the warehouse, the shipment would be taken by rail or by truck to the Montreal harbour, where a freighter would be waiting to take the goods across the Atlantic.<\\\/p>    <p>The Victory Equipment and Supply Company was part of a worldwide effort to surreptitiously aid the effort to create a Jewish state in the Middle East. The Montreal Jewish community, though largely ignorant of these illegal activities at the time, was firmly behind the Zionist project, and even unknowingly played a key role in its realization.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The Victory Equipment and Supply Company, based in a small office at 422 McGill Street (now 420 McGill) in Old Montreal, was a shell corporation created during Israel's War of Independence in 1948\\u20131949. Its sole purpose was to smuggle weapons to Jews in British Mandate Palestine and then Israel, during the war that followed its declaration of independence. The Victory Company, as well as many similar organizations in the United States and around the world, helped supporters of the new Jewish state skirt arms embargoes.<\\\/p>    <p>The Victory Company was founded by several men active in the Canadian Zionist cause, including Samuel Schwisberg, Joe Frank, and Joseph Loewenson, who organized and directed the purchasing and exporting operations in conjunction with fellow Zionists based in New York. Loewenson was eventually replaced as secretary-treasurer \\u2013 and sole employee \\u2013 of the company by Joe Baumholz, a McGill engineering student, whose communications and networking abilities made him ideal for the job. Baumholz, in turn, was aided by David Harris, a businessman who had done similar work in the United States until he left under threat of being arrested by the FBI.<\\\/p>    <p>Baumholz arranged Victory\\u2019s operations so that it could raise money legally from several Zionist organizations and then purchase arms and other necessities from private dealers. With volunteers from local Zionist youth groups, Baumholz collected, packed, and shipped the goods, often at Rappaport\\u2019s Bottle and Supply Company at 9220 Boulevard St. Laurent. From the warehouse, the shipment would be taken by rail or by truck to the Montreal harbour, where a freighter would be waiting to take the goods across the Atlantic.<\\\/p>    <p>The Victory Equipment and Supply Company was part of a worldwide effort to surreptitiously aid the effort to create a Jewish state in the Middle East. The Montreal Jewish community, though largely ignorant of these illegal activities at the time, was firmly behind the Zionist project, and even unknowingly played a key role in its realization.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1949-12-31\",\"group_title\":\"Victory Equipment and Supply Company\",\"display_title\":\"Victory Equipment and Supply Company (1948-1949)\",\"name\":\"Victory Equipment and Supply Company\"},{\"id\":3620,\"type\":\"exhibit\",\"post_title\":\"Victory Equipment and Supply Company &#8211; Rappaport&#8217;s Bottle Exchange\",\"title\":\"Victory Equipment and Supply Company - Rappaport's Bottle Exchange\",\"title_en\":\"Victory Equipment and Supply Company - Rappaport's Bottle Exchange\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/victory-equipment-and-supply-company-rappaports-bottle-exchange\\\/\",\"coordinates\":[{\"latitude\":45.543978,\"longitude\":-73.650212}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1526ef27283f0f.webp\"],\"address\":\"9220 St. Laurent, Montreal\",\"address_en\":\"9220 St. Laurent, Montreal\",\"address_fr\":\"\",\"description\":\"<p>The Victory Equipment and Supply Company, based in a small office at 422 McGill Street (now 420 McGill) in Old Montreal, was a shell corporation created during Israel's War of Independence in 1948\\u20131949. Its sole purpose was to smuggle weapons to Jews in British Mandate Palestine and then Israel, during the war that followed its declaration of independence. The Victory Company, as well as many similar organizations in the United States and around the world, helped supporters of the new Jewish state skirt arms embargoes.<\\\/p>    <p>The Victory Company was founded by several men active in the Canadian Zionist cause, including Samuel Schwisberg, Joe Frank, and Joseph Loewenson, who organized and directed the purchasing and exporting operations in conjunction with fellow Zionists based in New York. Loewenson was eventually replaced as secretary-treasurer \\u2013 and sole employee \\u2013 of the company by Joe Baumholz, a McGill engineering student, whose communications and networking abilities made him ideal for the job. Baumholz, in turn, was aided by David Harris, a businessman who had done similar work in the United States until he left under threat of being arrested by the FBI.<\\\/p>    <p>Baumholz arranged Victory\\u2019s operations so that it could raise money legally from several Zionist organizations and then purchase arms and other necessities from private dealers. With volunteers from local Zionist youth groups, Baumholz collected, packed, and shipped the goods, often at Rappaport\\u2019s Bottle and Supply Company at 9220 Boulevard St. Laurent. From the warehouse, the shipment would be taken by rail or by truck to the Montreal harbour, where a freighter would be waiting to take the goods across the Atlantic.<\\\/p>    <p>The Victory Equipment and Supply Company was part of a worldwide effort to surreptitiously aid the effort to create a Jewish state in the Middle East. The Montreal Jewish community, though largely ignorant of these illegal activities at the time, was firmly behind the Zionist project, and even unknowingly played a key role in its realization.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_en\":\"<p>The Victory Equipment and Supply Company, based in a small office at 422 McGill Street (now 420 McGill) in Old Montreal, was a shell corporation created during Israel's War of Independence in 1948\\u20131949. Its sole purpose was to smuggle weapons to Jews in British Mandate Palestine and then Israel, during the war that followed its declaration of independence. The Victory Company, as well as many similar organizations in the United States and around the world, helped supporters of the new Jewish state skirt arms embargoes.<\\\/p>    <p>The Victory Company was founded by several men active in the Canadian Zionist cause, including Samuel Schwisberg, Joe Frank, and Joseph Loewenson, who organized and directed the purchasing and exporting operations in conjunction with fellow Zionists based in New York. Loewenson was eventually replaced as secretary-treasurer \\u2013 and sole employee \\u2013 of the company by Joe Baumholz, a McGill engineering student, whose communications and networking abilities made him ideal for the job. Baumholz, in turn, was aided by David Harris, a businessman who had done similar work in the United States until he left under threat of being arrested by the FBI.<\\\/p>    <p>Baumholz arranged Victory\\u2019s operations so that it could raise money legally from several Zionist organizations and then purchase arms and other necessities from private dealers. With volunteers from local Zionist youth groups, Baumholz collected, packed, and shipped the goods, often at Rappaport\\u2019s Bottle and Supply Company at 9220 Boulevard St. Laurent. From the warehouse, the shipment would be taken by rail or by truck to the Montreal harbour, where a freighter would be waiting to take the goods across the Atlantic.<\\\/p>    <p>The Victory Equipment and Supply Company was part of a worldwide effort to surreptitiously aid the effort to create a Jewish state in the Middle East. The Montreal Jewish community, though largely ignorant of these illegal activities at the time, was firmly behind the Zionist project, and even unknowingly played a key role in its realization.<\\\/p>    <p>Compiled by Richard Kreitner<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1949-12-31\",\"group_title\":\"Victory Equipment and Supply Company - Rappaport's Bottle Exchange\",\"display_title\":\"Victory Equipment and Supply Company - Rappaport's Bottle Exchange (1948-1949)\",\"name\":\"Victory Equipment and Supply Company - Rappaport's Bottle Exchange\"},{\"id\":3611,\"type\":\"exhibit\",\"post_title\":\"Wilensky&#8217;s &#8211; Harry Wilensky Tobacconist and Barber\",\"title\":\"Wilensky's - Harry Wilensky Tobacconist and Barber\",\"title_en\":\"Wilensky's - Harry Wilensky Tobacconist and Barber\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/wilenskys-harry-wilensky-tobacconist-and-barber\\\/\",\"coordinates\":[{\"latitude\":45.5178502,\"longitude\":-73.5813216}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525deb27e4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525deb3f40819.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15268054b54647.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15268037c28159.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15268055c35073.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15268057166628.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1526805a332e63.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_152685f3b6c717.webp\"],\"address\":\"4159 St-Laurent,  Montreal\",\"address_en\":\"4159 St-Laurent,  Montreal\",\"address_fr\":\"\",\"description\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1923-01-01\",\"end\":\"1931-12-31\",\"group_title\":\"Wilensky's - Harry Wilensky Tobacconist and Barber\",\"display_title\":\"Wilensky's - Harry Wilensky Tobacconist and Barber (1923-1931)\",\"name\":\"Wilensky's - Harry Wilensky Tobacconist and Barber\"},{\"id\":3612,\"type\":\"exhibit\",\"post_title\":\"Wilensky&#8217;s &#8211; Moe&#8217;s Stationary Store and Wilensky&#8217;s Barber Shop\",\"title\":\"Wilensky's - Moe's Stationary Store and Wilensky's Barber Shop\",\"title_en\":\"Wilensky's - Moe's Stationary Store and Wilensky's Barber Shop\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/wilenskys-moes-stationary-store-and-wilenskys-barber-shop\\\/\",\"coordinates\":[{\"latitude\":45.522342,\"longitude\":-73.5959276}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de166affd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1a4a0d75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1c0803d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525def32b0e24.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525def475c3c9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525def6283a41.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525def7be10e3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15268601350391.webp\"],\"address\":\"119 Fairmount O., Montreal\",\"address_en\":\"119 Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1932-01-01\",\"end\":\"1934-12-31\",\"group_title\":\"Wilensky's - Moe's Stationary Store and Wilensky's Barber Shop\",\"display_title\":\"Wilensky's - Moe's Stationary Store and Wilensky's Barber Shop (1932-1934)\",\"name\":\"Wilensky's - Moe's Stationary Store and Wilensky's Barber Shop\"},{\"id\":3614,\"type\":\"exhibit\",\"post_title\":\"Wilensky&#8217;s &#8211; Wilensky Light Lunch\",\"title\":\"Wilensky's - Wilensky Light Lunch\",\"title_en\":\"Wilensky's - Wilensky Light Lunch\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/wilenskys-wilensky-light-lunch\\\/\",\"coordinates\":[{\"latitude\":45.5233708,\"longitude\":-73.594884}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de166affd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1a4a0d75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1c0803d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df88bdb136.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df893e0ed1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df89db4ca5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df8a7e140a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1526860665b0ac.webp\"],\"address\":\"34 Fairmount O., Montreal\",\"address_en\":\"34 Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. .<\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. .<\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1952-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Wilensky's - Wilensky Light Lunch\",\"display_title\":\"Wilensky's - Wilensky Light Lunch (1952)\",\"name\":\"Wilensky's - Wilensky Light Lunch\"},{\"id\":3613,\"type\":\"exhibit\",\"post_title\":\"Wilensky&#8217;s &#8211; Wilensky&#8217;s Cigar Store\",\"title\":\"Wilensky's - Wilensky's Cigar Store\",\"title_en\":\"Wilensky's - Wilensky's Cigar Store\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/wilenskys-wilenskys-cigar-store\\\/\",\"coordinates\":[{\"latitude\":45.5226497,\"longitude\":-73.5958156}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de166affd1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1a4a0d75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525de1c0803d0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df642f3613.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df64c7dabc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df6556419f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1525df65eb595c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1526860b0977c8.webp\"],\"address\":\"101 Fairmount O., Montreal\",\"address_en\":\"101 Fairmount O., Montreal\",\"address_fr\":\"\",\"description\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>Founded in 1932, Wilensky\\u2019s Light Lunch is a Mile End restaurant famous for its \\u201cWilensky\\u2019s Special\\u201d, a fried salami and bologna sandwich served with mustard on a pressed roll. The neighbourhood institution is one of the last bastions of Eastern European Jewish culture in the Mile End. <\\\/p>    <p>Harry Wilensky, Moe\\u2019s father, emigrated from Russia during the mass migration of Eastern European Jews to Montreal around the turn of the twentieth century. Wilensky opened a small barbershop and variety store that relocated several times following the downtowner Jewish community as it moved north along the Main. Harry\\u2019s sons Moe and Archie joined the family business and Moe convinced his father to start selling sandwiches. The shop moved to 119 Fairmount O. in 1932, to the corner of Fairmount and St-Urbain in 1935, and to its present location Wilensky\\u2019s Light Lunch at the corner of Fairmount and Clark in 1952. Not much has changed since, where even the decor and the food have remained the same. <\\\/p>    <p>Wilensky\\u2019s was immortalized by <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/mordecai-richler-5\\\/\\\">Mordecai Richler<\\\/a>, a regular at the diner when he was young. It makes an appearance as Moe\\u2019s Cigar Store in Richler\\u2019s novel The Apprenticeship of Duddy Kravitz, and several scenes for the novel\\u2019s filmed adaptation were shot on site at Wilensky\\u2019s. Today, Moe\\u2019s wife, Ruth Wilensky, and the couple\\u2019s children still staff the lunch counter. The restaurant is a landmark in the Jewish history of Montreal, evoking a time when the city\\u2019s immigrant Jewish population lived mostly in the Mile End, subsisting thanks to countless small businesses such as Moe Wilensky\\u2019s. In the early 20th century, Mile End eateries also provided many Montrealers with their first exposure to Jewish culture.<\\\/p>      <p>Compiled by Val\\u00e9rie Beauchemin. Translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1953-12-31\",\"group_title\":\"Wilensky's - Wilensky's Cigar Store\",\"display_title\":\"Wilensky's - Wilensky's Cigar Store (1935-1953)\",\"name\":\"Wilensky's - Wilensky's Cigar Store\"},{\"id\":3949,\"type\":\"exhibit\",\"post_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> &#8211; Abraham Reisen School\",\"title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Abraham Reisen School\",\"title_en\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Abraham Reisen School\",\"title_fr\":\"Le Workmen\\u2019s Circle\\\/L'<i>Arbeter Ring<\\\/i> - Abraham Reisen School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/workmens-circle-arbeter-ring-abraham-reisen-school\\\/\",\"coordinates\":[{\"latitude\":45.5345318,\"longitude\":-73.6146056}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad598473986.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5997ddbd7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad59cd473b0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad59afa01ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad59eb3da40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5a154e8cb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e71e2bbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e8ddef2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ebe0d17f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ea1227f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ee0f0100.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5f0932326.webp\"],\"address\":\"96 Mozart Est, Montreal\",\"address_en\":\"96 Mozart Est, Montreal\",\"address_fr\":\"96 Mozart Est, Montreal\",\"description\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1925-12-31\",\"group_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Abraham Reisen School\",\"display_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Abraham Reisen School (1920-1925)\",\"name\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Abraham Reisen School\"},{\"id\":4004,\"type\":\"exhibit\",\"post_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> &#8211; Worker&#8217;s Circle Centre \\\/ Abraham Reisen Educational Institute\",\"title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Worker's Circle Centre \\\/ Abraham Reisen Educational Institute\",\"title_en\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Worker's Circle Centre \\\/ Abraham Reisen Educational Institute\",\"title_fr\":\"Le Workmen\\u2019s Circle\\\/L'<i>Arbeter Ring<\\\/i> - Worker's Circle Centre and Abraham Reisen Educational Institute\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/workmens-circle-arbeter-ring-workers-circle-centre-abraham-reisen-educational-institute\\\/\",\"coordinates\":[{\"latitude\":45.4865999,\"longitude\":-73.6314233}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24bee2d91c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24c0337de6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24c1b926e8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24c298a0e7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24c3930255.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24c4d049ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e71e2bbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e8ddef2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ebe0d17f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ea1227f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ee0f0100.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5f0932326.webp\"],\"address\":\"5165 Isabella Ave., Montreal\",\"address_en\":\"5165 Isabella Ave., Montreal\",\"address_fr\":\"5165 Isabella Ave., Montreal\",\"description\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1964-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Worker's Circle Centre \\\/ Abraham Reisen Educational Institute\",\"display_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Worker's Circle Centre \\\/ Abraham Reisen Educational Institute (1964)\",\"name\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Worker's Circle Centre \\\/ Abraham Reisen Educational Institute\"},{\"id\":4002,\"type\":\"exhibit\",\"post_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> &#8211; Workmen&#8217;s Circle Centre\",\"title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre\",\"title_en\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre\",\"title_fr\":\"Le Workmen\\u2019s Circle\\\/L'<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre\\\/\",\"coordinates\":[{\"latitude\":45.5197786,\"longitude\":-73.58535481}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b248e02ac6c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b248f00b38f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24904d30a3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2491aba9df.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24930c518e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b2494aaa2d6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e71e2bbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e8ddef2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ebe0d17f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ea1227f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ee0f0100.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5f0932326.webp\"],\"address\":\"4435 St. Laurent, Montreal\",\"address_en\":\"4435 St. Laurent, Montreal\",\"address_fr\":\"4435 St. Laurent, Montreal\",\"description\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1933-12-31\",\"group_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre\",\"display_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre (1929-1933)\",\"name\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre\"},{\"id\":4003,\"type\":\"exhibit\",\"post_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> &#8211; Workmen&#8217;s Circle Centre and Abraham Reisen School\",\"title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School\",\"title_en\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School\",\"title_fr\":\"Le Workmen\\u2019s Circle\\\/L'<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-abraham-reisen-school\\\/\",\"coordinates\":[{\"latitude\":45.5218492,\"longitude\":-73.59042871}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24a31d63d1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24a4174806.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24a5e5ad07.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24a76d4d13.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24a8c6b145.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24aa5b9cf4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155b24ac61cd5e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e71e2bbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e8ddef2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ebe0d17f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ea1227f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ee0f0100.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5f0932326.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe1409035f.webp\"],\"address\":\"4848 St. Laurent, Montreal\",\"address_en\":\"4848 St. Laurent, Montreal\",\"address_fr\":\"4848 St. Laurent, Montreal\",\"description\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School\",\"display_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School (1924-1928)\",\"name\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and Abraham Reisen School\"},{\"id\":3974,\"type\":\"exhibit\",\"post_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> &#8211; Workmen&#8217;s Circle Centre and School\",\"title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School\",\"title_en\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School\",\"title_fr\":\"Le Workmen\\u2019s Circle\\\/L'<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/workmens-circle-arbeter-ring-workmens-circle-centre-and-school\\\/\",\"coordinates\":[{\"latitude\":45.5141752,\"longitude\":-73.5730765}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe81785769.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe84caea84.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe86fbef10.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8977cd1b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8b652e66.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afe8d5f215a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e71e2bbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5e8ddef2c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ebe0d17f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ea1227f3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5ee0f0100.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad5f0932326.webp\"],\"address\":\"3621 St. Laurent, Montreal\",\"address_en\":\"3621 St. Laurent, Montreal\",\"address_fr\":\"3621 St. Laurent, Montreal\",\"description\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_en\":\"<p>Shortly after its establishment in 1892 in New York City, a branch of <i>Der Arbeter Ring<\\\/i> (Workmen\\u2019s Circle) made its way to Montreal in 1907. Firmly entrenched in the radical labour movement, and founded on principles of mutual aid, the Workmen\\u2019s Circle provided a diverse range of services to its members; these included health care, a library, social clubs, and access to Jewish cemetery plots. Ideologically, this Jewish fraternal organization had its roots in the Eastern European socialist political tradition of the Bund. Emphasizing secular, progressive Yiddish culture, it was officially opposed to Zionism and chose the side of social democracy more than communism. The Montreal founders \\u2013 mostly immigrant Russian <i>Bundists<\\\/i> \\u2013 maintained close links with the Jewish Labour Congress and the Co-operative Commonwealth Federation (today\\u2019s NDP). Indeed, 1940 saw the election of two Workmen\\u2019s Circle members, Michael Rubenstein and Albert Eaton, to the municipal council.<\\\/p>    <p>One particularly important contribution made to Montreal\\u2019s Jewish community was the creation of Workmen\\u2019s Circle schools, beginning in 1920 with one school located near the Jean Talon Market. Named for the famed Yiddish-language author, the three Abraham Reisen schools provided supplementary Jewish education in the afternoons. By the late 1940s the Abraham Reisen schools served approximately three hundred students annually, but their constituency dwindled slowly until their last adult Yiddish classes ended in 2005.<\\\/p>    <p>From only twenty-six founding members, the population of the Workmen\\u2019s Circle was one-thousand-strong by the 1920s: well before its mid-century heyday. The group faced a steady decline in the years following World War II, as the Jewish community of Montreal became more and more entrenched in the middle class. In recent years, the organization formally disassociated with the American branch for financial reasons, and renamed itself the gender-neutral \\u201cWorker\\u2019s Circle.\\u201d Once located at 4848 St Lawrence Boulevard, their old building is now best known as the home of concert hall La Sala Rossa. A bastion of leftism in Jewish Montreal, the Worker\\u2019s Circle celebrated its hundredth anniversary in 2007, and still maintains an office in the Snowdon neighbourhood.<\\\/p>    <p>Compiled by Sarah Woolf.<\\\/p>  \",\"description_fr\":\"\",\"start\":\"1924-01-01\",\"end\":\"1928-12-31\",\"group_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School\",\"display_title\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School (1924-1928)\",\"name\":\"Workmen\\u2019s Circle\\\/<i>Arbeter Ring<\\\/i> - Workmen's Circle Centre and School\"},{\"id\":3958,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school\\\/\",\"coordinates\":[{\"latitude\":45.5153908,\"longitude\":-73.57195751}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb4de1863f.webp\"],\"address\":\"3620-3622 Rue de Bullion, Montreal\",\"address_en\":\"3620-3622 Rue de Bullion, Montreal\",\"address_fr\":\"3620-3622 Rue de Bullion, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1925-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1925-1939)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3959,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-2\\\/\",\"coordinates\":[{\"latitude\":45.5159374,\"longitude\":-73.57282541}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb56b3f32a.webp\"],\"address\":\"3639 Rue de Bullion, Montreal\",\"address_en\":\"3639 Rue de Bullion, Montreal\",\"address_fr\":\"3639 Rue de Bullion, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1931-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1931-1941)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3960,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-3\\\/\",\"coordinates\":[{\"latitude\":45.525317,\"longitude\":-73.600958}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb59f6628f.webp\"],\"address\":\"5609 St. Urbain, Montreal\",\"address_en\":\"5609 St. Urbain, Montreal\",\"address_fr\":\"5609 St. Urbain, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1935-01-01\",\"end\":\"1939-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1935-1939)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3961,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-4\\\/\",\"coordinates\":[{\"latitude\":45.5237322,\"longitude\":-73.60018271}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb5d73a140.webp\"],\"address\":\"5454 Waverly, Montreal\",\"address_en\":\"5454 Waverly, Montreal\",\"address_fr\":\"5454 Waverly, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1939-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1939-1941)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3962,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-5\\\/\",\"coordinates\":[{\"latitude\":45.5244388,\"longitude\":-73.6036249}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb6a42df45.webp\"],\"address\":\"5706 de l'Esplanade, Montreal\",\"address_en\":\"5706 de l'Esplanade, Montreal\",\"address_fr\":\"5706 de l'Esplanade, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1958-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1941-1958)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3963,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-6\\\/\",\"coordinates\":[{\"latitude\":45.5180166,\"longitude\":-73.5782047}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb6e9a90d0.webp\"],\"address\":\"118-120 Duluth E., Montreal\",\"address_en\":\"118-120 Duluth E., Montreal\",\"address_fr\":\"118-120 Duluth E., Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1942-1959)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3964,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-7\\\/\",\"coordinates\":[{\"latitude\":45.4607521,\"longitude\":-73.6648464}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\"],\"address\":\"7950 Wavell, Montreal\",\"address_en\":\"7950 Wavell, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1959-01-01\",\"end\":\"1971-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1959-1971)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3966,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Jewish Peretz School\",\"title\":\"Yaacov Zipper - Jewish Peretz School\",\"title_en\":\"Yaacov Zipper - Jewish Peretz School\",\"title_fr\":\"Yaacov Zipper - \\u00c9cole juive Peretz\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jewish-peretz-school-8\\\/\",\"coordinates\":[{\"latitude\":45.5165356,\"longitude\":-73.58383651}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb62028999.webp\"],\"address\":\"4231 de l'Esplanade, Montreal\",\"address_en\":\"4231 de l'Esplanade, Montreal\",\"address_fr\":\"4231 de l'Esplanade, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1940-01-01\",\"end\":\"1941-12-31\",\"group_title\":\"Yaacov Zipper - Jewish Peretz School\",\"display_title\":\"Yaacov Zipper - Jewish Peretz School (1940-1941)\",\"name\":\"Yaacov Zipper - Jewish Peretz School\"},{\"id\":3965,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; JPPS &#8211; C\\u00f4te-St-Luc\",\"title\":\"Yaacov Zipper - JPPS - C\\u00f4te-St-Luc \",\"title_en\":\"Yaacov Zipper - JPPS - C\\u00f4te-St-Luc \",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-jpps-cote-st-luc\\\/\",\"coordinates\":[{\"latitude\":45.4607521,\"longitude\":-73.6648464}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\"],\"address\":\"7950 Wavell, Montreal\",\"address_en\":\"7950 Wavell, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"1981-12-31\",\"group_title\":\"Yaacov Zipper - JPPS - C\\u00f4te-St-Luc\",\"display_title\":\"Yaacov Zipper - JPPS - C\\u00f4te-St-Luc (1971-1981)\",\"name\":\"Yaacov Zipper - JPPS - C\\u00f4te-St-Luc\"},{\"id\":3939,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence\\\/\",\"coordinates\":[{\"latitude\":45.517228,\"longitude\":-73.576171}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47a0943e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afaf7e7316f.webp\"],\"address\":\"3898 de Bullion, Montreal\",\"address_en\":\"3898 de Bullion, Montreal\",\"address_fr\":\"3898 de Bullion, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1927-01-01\",\"end\":\"1929-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1927-1929)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3951,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-2\\\/\",\"coordinates\":[{\"latitude\":45.5194541,\"longitude\":-73.5791352}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb1f657af2.webp\"],\"address\":\"4125 de l'H\\u00f4tel de Ville, Montreal\",\"address_en\":\"4125 de l'H\\u00f4tel de Ville, Montreal\",\"address_fr\":\"4125 de l'H\\u00f4tel de Ville, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1930-01-01\",\"end\":\"1931-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1930-1931)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3952,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-3\\\/\",\"coordinates\":[{\"latitude\":45.5216793,\"longitude\":-73.5974469}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb24152515.webp\"],\"address\":\"5234 de L'Esplanade, Montreal\",\"address_en\":\"5234 de L'Esplanade, Montreal\",\"address_fr\":\"5234 de L'Esplanade, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1936-01-01\",\"end\":\"1940-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1936-1940)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3953,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-4\\\/\",\"coordinates\":[{\"latitude\":45.51999061,\"longitude\":-73.5880093}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb2f52ed7d.webp\"],\"address\":\"4540 Clark, Montreal\",\"address_en\":\"4540 Clark, Montreal\",\"address_fr\":\"4540 Clark, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1941-01-01\",\"end\":\"1951-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1941-1951)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3954,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-5\\\/\",\"coordinates\":[{\"latitude\":45.5142067,\"longitude\":-73.6262898}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb3295eec0.webp\"],\"address\":\"2182 Goyer, Montreal\",\"address_en\":\"2182 Goyer, Montreal\",\"address_fr\":\"2182 Goyer, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1953-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1953-1956)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3955,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-6\\\/\",\"coordinates\":[{\"latitude\":45.513593,\"longitude\":-73.628185}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb358538d9.webp\"],\"address\":\"2442 Bedford, Montreal\",\"address_en\":\"2442 Bedford, Montreal\",\"address_fr\":\"2442 Bedford, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1957-01-01\",\"end\":\"1959-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1957-1959)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3956,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-7\\\/\",\"coordinates\":[{\"latitude\":45.4557815,\"longitude\":-73.6579983}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb38763b11.webp\"],\"address\":\"417 Smart, Montreal\",\"address_en\":\"417 Smart, Montreal\",\"address_fr\":\"417 Smart, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1960-01-01\",\"end\":\"1968-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1960-1968)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":3957,\"type\":\"exhibit\",\"post_title\":\"Yaacov Zipper &#8211; Residence\",\"title\":\"Yaacov Zipper - Residence\",\"title_en\":\"Yaacov Zipper - Residence\",\"title_fr\":\"Yaacov Zipper - R\\u00e9sidence\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yaacov-zipper-residence-8\\\/\",\"coordinates\":[{\"latitude\":45.4648697,\"longitude\":-73.6728296}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47c005665.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afab0a9c3e5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47d56e621.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad47f2882a1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad481e5ef31.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad4ac90697f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155afb3d3b8c7b.webp\"],\"address\":\"5786 McAlear, Montreal\",\"address_en\":\"5786 McAlear, Montreal\",\"address_fr\":\"5786 McAlear, Montreal\",\"description\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_en\":\"<p>Yaacov Zipper, Jewish educator, noted fiction writer and prolific journal keeper, was born in 1900 in the small Polish town of Shebreshin. Son of Rabbi Avrom Shtern, who was an author of Talmudic commentaries and a Hasidic <i>shochet<\\\/i> (ritual slaughterer), Zipper received his early education in Yiddish and Hebrew, and was exposed to biblical and Talmudic texts and traditional Hasidic stories that he later referred to in many of his adult writings.<\\\/p>  <p>As a young man Zipper became concerned with what he saw as a direct conflict between traditional <i>shtetl<\\\/i> values and invading forces from the modern world, and embraced Labour Zionism as the only hope for transcending the limitations of <i>shtetl<\\\/i> life while simultaneously retaining the unique features of the Jewish tradition. Unable to secure a visa to move to Palestine, Zipper came to Montreal in 1925; his new wife, Sorke, and her family followed soon after.<\\\/p>  <p>Zipper immediately gained work as a teacher at the Yiddish-oriented Peretz School, and became its principal in 1928, a position he held until his retirement in 1971. For Zipper, the Jewish community could only survive the perils of the modern world by clinging to the Yiddish language as something around which all Jews could associate.<\\\/p>  <p>Zipper maintained his commitment to Labour Zionist ideology through actively participating with the local chapter of the <i>Poale Zion<\\\/i>, and continued to refer to his fellow radicals as <i>chaverim<\\\/i>. (friends or comrades) until the end of his life. He also became involved with the Canadian Jewish Congress, the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/jewish-public-library\\\/\\\">Jewish Public Library<\\\/a>, and wrote regularly for the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hirsch-wolofsky-and-the-keneder-adler-jewish-daily-eagle\\\/\\\"><i>Keneder Adler<\\\/i><\\\/a>.   <p>When Zipper died in 1982, it was discovered that he had regularly recorded his thoughts and experiences in a journal starting in 1950. <i>The Journals of Yaacov Zipper<\\\/i> (published in 2004) affords the reader an incomparable view into the daily life of one of Montreal\\u2019s foremost intellectual figures and the schools he ran, as well as into the life of the community at large. It also tells the sad if remarkable story about the abrupt decline of the Yiddish language after World War II, and in what ways the Jewish community, in both Montreal and around the world, has suffered in the process.<\\\/p>  <p>Compiled by Richard Kreitner.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1969-01-01\",\"end\":\"1982-12-31\",\"group_title\":\"Yaacov Zipper - Residence\",\"display_title\":\"Yaacov Zipper - Residence (1969-1982)\",\"name\":\"Yaacov Zipper - Residence\"},{\"id\":4219,\"type\":\"exhibit\",\"post_title\":\"Yakhdav &#8211; Organisme des gais et lesbiens juifs de Montr\\u00e9al\",\"title\":\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al\",\"title_en\":\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yakhdav-organisme-des-gais-et-lesbiens-juifs-de-montreal\\\/\",\"coordinates\":[{\"latitude\":null,\"longitude\":null}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636b0bca41c0e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1636b0bd87552f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_163839400cfaa7.webp\"],\"address\":\"5245 St. Laurent Blvd, Montreal\",\"address_en\":\"5245 St. Laurent Blvd, Montreal\",\"address_fr\":\"\",\"description\":\"<p>Yakhdav, (1992-2004) meaning \\u201ctogether\\u201d in Hebrew, was a group created in the 1990s to provide a community space for Lesbian, Bisexual, and Gay Jews in Montreal.<\\\/p>    <p>Despite increasing acceptance, in the '70s, '80s, and '90s Canada\\u2019s LGBTQ+ communities still faced intense discrimination. Montreal\\u2019s gay community spaces were subjected to raids and arrests made by the Quebec provincial police at bars and clubs, including the notorious Sex Garage Raid of 1990. They were also denied civil unions or marriage until March 2004, when Quebec became the third province to grant those rights.<\\\/p>    <p>As members of both a sexual and religious minority group, LGBTQ+ Jews were often made to feel they had to \\u201cchoose\\u201d to be either gay or Jewish, according to Yakhdav president Harvey Cohen. This led to the formation of groups that allowed them to explore both identities in a safe environment. The first of these Montreal-based organizations was Naches. Founded in 1973, they were the city\\u2019s first Jewish-specific gay group, facilitating events and community support in both Jewish and gay spaces. Naches dissolved in 1986, following the migration of many young Jews to Toronto. They were replaced by another group called Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al, in 1988.<\\\/p>    <p>Yakhdav was officially incorporated on July 30th, 1992. Alongside creating a space that facilitated gatherings at member\\u2019s homes, they produced a monthly newsletter called <i>Hazak<\\\/i>. The newsletter\\u2019s tagline mirror\\u2019s Yakhdav\\u2019s name with a slogan derived from the practice used when concluding reading a book of the Torah: \\u201cbe strong, be strong, &amp; let us strengthen each other.\\u201d Hazak provided space for community events such as Hanukkah parties and board game nights at Passez-Go on St. Laurent. It discussed creating LGBTQ+ positive workspaces, even showing job listings, as well as opportunities for networking in the city, such as lesbian or bisexual professional associations. They also promoted the Prix arc-en-ciel, an event celebrating the talents of lesbians, bisexuals, and gays in Quebec. They recommended films of interest to their readers, such as <i>Oy Gay<\\\/i> and <i>Tomboychik<\\\/i>.<\\\/p>     <p>Yakhdav likewise engaged in political activism. Their newsletter indicates that they were a group \\u201cthere for the well-being and strengthening of our overlapping communities\\u201d. An example of this is when they worked with B\\u2019nai Brith to lobby the provincial government to increase protections against discrimination along lines of sexual orientation. They also fought against the expression of homophobia in Jewish spaces, especially in community newspapers. Partnered with the YM-YWHA, they held events such as \\u201cUpdates on AIDS,\\u201d a panel that included doctors from the Royal Victoria Hospital and McGill School of Medicine. During this time, the Y offered to also \\u201cassist in sensitizing the Jewish community about the reality of gay\\\/lesbian lifestyles through talks and conversations\\u2026 [as well as] offering group space on an occasional basis for talks, public interest programs [and] parties\\u2026\\u201d<\\\/p>      <p>The group officially dissolved in 2001 and gradually stopped gathering by 2004. Other groups including Gaava and JQueer have become a home for LGBTQ+ Jews in Montreal since.<\\\/p>    <p>Compiled by Hannah Grover <\\\/p>           \",\"description_en\":\"<p>Yakhdav, (1992-2004) meaning \\u201ctogether\\u201d in Hebrew, was a group created in the 1990s to provide a community space for Lesbian, Bisexual, and Gay Jews in Montreal.<\\\/p>    <p>Despite increasing acceptance, in the '70s, '80s, and '90s Canada\\u2019s LGBTQ+ communities still faced intense discrimination. Montreal\\u2019s gay community spaces were subjected to raids and arrests made by the Quebec provincial police at bars and clubs, including the notorious Sex Garage Raid of 1990. They were also denied civil unions or marriage until March 2004, when Quebec became the third province to grant those rights.<\\\/p>    <p>As members of both a sexual and religious minority group, LGBTQ+ Jews were often made to feel they had to \\u201cchoose\\u201d to be either gay or Jewish, according to Yakhdav president Harvey Cohen. This led to the formation of groups that allowed them to explore both identities in a safe environment. The first of these Montreal-based organizations was Naches. Founded in 1973, they were the city\\u2019s first Jewish-specific gay group, facilitating events and community support in both Jewish and gay spaces. Naches dissolved in 1986, following the migration of many young Jews to Toronto. They were replaced by another group called Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al, in 1988.<\\\/p>    <p>Yakhdav was officially incorporated on July 30th, 1992. Alongside creating a space that facilitated gatherings at member\\u2019s homes, they produced a monthly newsletter called <i>Hazak<\\\/i>. The newsletter\\u2019s tagline mirror\\u2019s Yakhdav\\u2019s name with a slogan derived from the practice used when concluding reading a book of the Torah: \\u201cbe strong, be strong, &amp; let us strengthen each other.\\u201d Hazak provided space for community events such as Hanukkah parties and board game nights at Passez-Go on St. Laurent. It discussed creating LGBTQ+ positive workspaces, even showing job listings, as well as opportunities for networking in the city, such as lesbian or bisexual professional associations. They also promoted the Prix arc-en-ciel, an event celebrating the talents of lesbians, bisexuals, and gays in Quebec. They recommended films of interest to their readers, such as <i>Oy Gay<\\\/i> and <i>Tomboychik<\\\/i>.<\\\/p>     <p>Yakhdav likewise engaged in political activism. Their newsletter indicates that they were a group \\u201cthere for the well-being and strengthening of our overlapping communities\\u201d. An example of this is when they worked with B\\u2019nai Brith to lobby the provincial government to increase protections against discrimination along lines of sexual orientation. They also fought against the expression of homophobia in Jewish spaces, especially in community newspapers. Partnered with the YM-YWHA, they held events such as \\u201cUpdates on AIDS,\\u201d a panel that included doctors from the Royal Victoria Hospital and McGill School of Medicine. During this time, the Y offered to also \\u201cassist in sensitizing the Jewish community about the reality of gay\\\/lesbian lifestyles through talks and conversations\\u2026 [as well as] offering group space on an occasional basis for talks, public interest programs [and] parties\\u2026\\u201d<\\\/p>      <p>The group officially dissolved in 2001 and gradually stopped gathering by 2004. Other groups including Gaava and JQueer have become a home for LGBTQ+ Jews in Montreal since.<\\\/p>    <p>Compiled by Hannah Grover <\\\/p>           \",\"description_fr\":\"\",\"start\":\"1995-01-01\",\"end\":\"1995-12-31\",\"group_title\":\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al\",\"display_title\":\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al (1995)\",\"name\":\"Yakhdav - Organisme des gais et lesbiens juifs de Montr\\u00e9al\"},{\"id\":4137,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA\",\"title\":\"YM-YWHA\",\"title_en\":\"YM-YWHA\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha\\\/\",\"coordinates\":[{\"latitude\":45.4866189,\"longitude\":-73.6310792}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566202276ceb7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662022f0f388.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662023c62a9e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620249a8d42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566202547e9bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662025fac714.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662026ae4ccc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566202748a238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662027f12c6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566202891018e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620298ea420.webp\"],\"address\":\"5500 Westbury\",\"address_en\":\"5500 Westbury\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1950-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"YM-YWHA\",\"display_title\":\"YM-YWHA (1950)\",\"name\":\"YM-YWHA\"},{\"id\":4138,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA\",\"title\":\"YM-YWHA\",\"title_en\":\"YM-YWHA\",\"title_fr\":\"YM-YWHA\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-2\\\/\",\"coordinates\":[{\"latitude\":45.545177,\"longitude\":-73.761994}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662033e226a0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662034a8ba61.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662035e82849.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662036c54a5b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620375e5b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662037ef09ee.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662038f9c001.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662039c40c74.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566203b76e9a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566203c25f3ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566203d07ac78.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f747f238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f8f1046c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915fb4e624e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916006c3599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916019ac4ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916035b07c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916049ab7b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916073d9911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591608844b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559160c7cc0ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559161684b69b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919d3167fec.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919e306d0d0.webp\"],\"address\":\"4236 Du Souvenir, Chomedey, Laval\",\"address_en\":\"4236 Du Souvenir, Chomedey, Laval\",\"address_fr\":\"4236 Ch. Du Souvenir , Chomedey, Laval, Montr\\u00e9al\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1969-12-31\",\"group_title\":\"YM-YWHA\",\"display_title\":\"YM-YWHA 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du Sablon, Chomedey, Laval\",\"address_en\":\"755 du Sablon, Chomedey, Laval\",\"address_fr\":\"755 du Sablon, Chomedey, Laval\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1970-01-01\",\"end\":\"1992-12-31\",\"group_title\":\"YM-YWHA\",\"display_title\":\"YM-YWHA (1970-1992)\",\"name\":\"YM-YWHA\"},{\"id\":4140,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Neighbourhood House\",\"title\":\"YM-YWHA - Neighbourhood House\",\"title_en\":\"YM-YWHA - Neighbourhood House\",\"title_fr\":\"YM-YWHA - Neighbourhood House\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-neighbourhood-house\\\/\",\"coordinates\":[{\"latitude\":45.5098017,\"longitude\":-73.6300691}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662058ef29b1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662059a56060.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566205a9c7546.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566205c33ca76.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566205d337ffe.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566205dea0ea3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566205f52e318.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620602aa532.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620635d38e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566206436a64f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620653b2ed0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591a0082edd8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f747f238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f8f1046c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915fb4e624e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916006c3599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916019ac4ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916035b07c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916049ab7b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916073d9911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591608844b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559160c7cc0ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559161684b69b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919d49c362c.webp\"],\"address\":\"6675 Darlington\",\"address_en\":\"6675 Darlington\",\"address_fr\":\"6675 Darlington, Montr\\u00e9al\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1970-12-31\",\"group_title\":\"YM-YWHA - Neighbourhood House\",\"display_title\":\"YM-YWHA - Neighbourhood House (1966-1970)\",\"name\":\"YM-YWHA - Neighbourhood House\"},{\"id\":4141,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Neighbourhood House\",\"title\":\"YM-YWHA - Neighbourhood House\",\"title_en\":\"YM-YWHA - Neighbourhood House\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-neighbourhood-house-2\\\/\",\"coordinates\":[{\"latitude\":45.509295,\"longitude\":-73.6294583}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662073fef882.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207513b80f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662077a462ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662078c74140.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662079d68bad.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207aad5a52.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207ba047e6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207cb5dc59.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207d51d5b6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207e2e5c75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566207f325fb3.webp\"],\"address\":\"6645 Darlington\",\"address_en\":\"6645 Darlington\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1971-01-01\",\"end\":\"1980-01-01\",\"group_title\":\"YM-YWHA - Neighbourhood House\",\"display_title\":\"YM-YWHA - Neighbourhood House (1971-1980)\",\"name\":\"YM-YWHA - Neighbourhood House\"},{\"id\":4135,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Sir Mortimer B. Davis Branch\",\"title\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"title_en\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"title_fr\":\"YM-YWHA - Filiale Sir Mortimer B. Davis \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-sir-mortimer-b-davis-branch\\\/\",\"coordinates\":[{\"latitude\":45.5173614,\"longitude\":-73.5890604}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662004161065.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662004bcbbfc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566200552c4bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620061b75dc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662006d8e9e1.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620076a450d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662008668905.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566200990e0a5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566200a0513c0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566200a990056.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566200b49e8c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919c5c48ed4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915e5159de9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915e635e82d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f747f238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f8f1046c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915fb4e624e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916006c3599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916019ac4ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916035b07c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916049ab7b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916073d9911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591608844b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559160c7cc0ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559161684b69b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919f66bddd9.webp\"],\"address\":\"265 Mont-Royal O.\",\"address_en\":\"265 Mont-Royal O.\",\"address_fr\":\"265 Mont-Royal O., Montr\\u00e9al\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1948-01-01\",\"end\":\"1963-12-31\",\"group_title\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"display_title\":\"YM-YWHA - Sir Mortimer B. Davis Branch (1948-1963)\",\"name\":\"YM-YWHA - Sir Mortimer B. Davis Branch\"},{\"id\":4136,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Sir Mortimer B. Davis Branch\",\"title\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"title_en\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"title_fr\":\"YM-YWHA - Filiale Sir Mortimer B. Davis \",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-sir-mortimer-b-davis-branch-2\\\/\",\"coordinates\":[{\"latitude\":45.4727341,\"longitude\":-73.66147}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662013b02b0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566201452ab40.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662015165771.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662015d8f341.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662016a58879.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_156620175c8681.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566201807a8c4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662018b19a17.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15662019713418.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566201a08cb3a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1566201ad99701.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915e5159de9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915e635e82d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f747f238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f8f1046c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915fb4e624e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916006c3599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916019ac4ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916035b07c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916049ab7b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916073d9911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591608844b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559160c7cc0ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559161684b69b.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919d1532747.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155919e25b0d90.webp\"],\"address\":\"5700 Kellert\",\"address_en\":\"5700 Kellert\",\"address_fr\":\"5700 Kellert, Montr\\u00e9al\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1966-01-01\",\"end\":\"1990-12-31\",\"group_title\":\"YM-YWHA - Sir Mortimer B. Davis Branch\",\"display_title\":\"YM-YWHA - Sir Mortimer B. Davis Branch (1966-1990)\",\"name\":\"YM-YWHA - Sir Mortimer B. Davis Branch\"},{\"id\":4110,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Young Men&#8217;s Hebrew Association\",\"title\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_en\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_fr\":\"YM-YWHA - Young Men's Hebrew Association\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association\\\/\",\"coordinates\":[{\"latitude\":45.510957,\"longitude\":-73.5667909}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661aeae5e2ce.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661aec8b7823.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661aeebad4ff.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af0adc7a7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af237fdbb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af4c7505c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af690281e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af9b5048c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661afb39c884.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661afd3777d2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661afecdcc89.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915eb597b99.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f747f238.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f8f1046c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915f9faaaba.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155915fb4e624e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916006c3599.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916019ac4ab.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916035b07c7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916049ab7b3.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155916073d9911.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15591608844b97.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559160c7cc0ae.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1559161684b69b.webp\"],\"address\":\"10 Ontario O.\",\"address_en\":\"10 Ontario O.\",\"address_fr\":\"10 Ontario O., Montr\\u00e9al\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1910-01-01\",\"end\":\"1910-12-31\",\"group_title\":\"YM-YWHA - Young Men's Hebrew Association\",\"display_title\":\"YM-YWHA - Young Men's Hebrew Association (1910)\",\"name\":\"YM-YWHA - Young Men's Hebrew Association\"},{\"id\":4131,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Young Men&#8217;s Hebrew Association\",\"title\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_en\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-2\\\/\",\"coordinates\":[{\"latitude\":45.5122732,\"longitude\":-73.572712}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa34de02f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa4042dd0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa54e9d33.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa60bab48.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa78e048c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fa926e623.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661faa0926e9.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661faae82858.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661face2b2bc.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fadaa3a0c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661faf36ef18.webp\"],\"address\":\"3561 St-Urbain\",\"address_en\":\"3561 St-Urbain\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1920-01-01\",\"end\":\"1928-01-01\",\"group_title\":\"YM-YWHA - Young Men's Hebrew Association\",\"display_title\":\"YM-YWHA - Young Men's Hebrew Association (1920-1928)\",\"name\":\"YM-YWHA - Young Men's Hebrew Association\"},{\"id\":4132,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Young Men&#8217;s Hebrew Association\",\"title\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_en\":\"YM-YWHA - Young Men's Hebrew Association\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-young-mens-hebrew-association-3\\\/\",\"coordinates\":[{\"latitude\":45.5173071,\"longitude\":-73.5889196}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fb5cc8c72.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fb6f62c42.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fb7cf3320.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fb8a32315.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fb9761a1c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fba51344c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fbbeeecfb.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fbc73b2e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fbd416217.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fbde190b4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fbee0660a.webp\"],\"address\":\"265 Mont-Royal O.\",\"address_en\":\"265 Mont-Royal O.\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"YM-YWHA - Young Men's Hebrew Association\",\"display_title\":\"YM-YWHA - Young Men's Hebrew Association (1929-1948)\",\"name\":\"YM-YWHA - Young Men's Hebrew Association\"},{\"id\":4133,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Young Women&#8217;s Hebrew Association\",\"title\":\"YM-YWHA - Young Women's Hebrew Association\",\"title_en\":\"YM-YWHA - Young Women's Hebrew Association\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-young-womens-hebrew-association\\\/\",\"coordinates\":[{\"latitude\":45.5133896,\"longitude\":-73.5752743}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe4601939.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe50d23d8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe5de7be8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe6985360.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe76aa9e4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe842b427.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe8fac5db.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fe9ad3c22.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fea8153aa.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661feb42ada8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661fec23c288.webp\"],\"address\":\"3668 St-Urbain\",\"address_en\":\"3668 St-Urbain\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1926-01-01\",\"end\":\"1929-01-01\",\"group_title\":\"YM-YWHA - Young Women's Hebrew Association\",\"display_title\":\"YM-YWHA - Young Women's Hebrew Association (1926-1929)\",\"name\":\"YM-YWHA - Young Women's Hebrew Association\"},{\"id\":4134,\"type\":\"exhibit\",\"post_title\":\"YM-YWHA &#8211; Young Women&#8217;s Hebrew Association\",\"title\":\"YM-YWHA - Young Women's Hebrew Association\",\"title_en\":\"YM-YWHA - Young Women's Hebrew Association\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/ym-ywha-young-womens-hebrew-association-2\\\/\",\"coordinates\":[{\"latitude\":45.5122732,\"longitude\":-73.572712}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ae80d5ba5.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661af7f3f56d.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f94811f28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661f989decef.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff51b3856.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff5c56340.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff672f6c8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff75034bd.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff8456a8e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff8e0ba56.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ff9978cc4.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ffa9c392c.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ffb1ed660.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ffbda8c77.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15661ffca1a6eb.webp\"],\"address\":\"3561 St-Urbain\",\"address_en\":\"3561 St-Urbain\",\"address_fr\":\"\",\"description\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_en\":\"<p>Exclusion from clubs compelled Montreal Jews to create their own institutions in the 1900s, of which the YM-YWHA is a key example. Initially separate organizations, the Young Men\\u2019s and Young Women\\u2019s Hebrew Associations merged in 1950. A community gathering place, the Jewish \\u2018Y\\u2019 has existed for more than 100 years, providing recreational, cultural and educational services.<\\\/p>    <p>A counterpoint to the exclusive Young Men\\u2019s Christian Associations, the first American Jewish \\u2018Y\\u2019s opened in 1854 in Baltimore, with chapters soon developing across North America. A 1908 meeting of Montreal\\u2019s Disraeli Conservative Political Club led to the creation of the Young Men\\u2019s Hebrew Association (YMHA) two years later, with the mandate of \\u201cdeveloping young men physically, mentally, and morally.\\u201d By 1912, its rapidly expanding membership made the Montreal YMHA the second-largest Jewish \\u2018Y\\u2019 in North America, following New York\\u2019s well-known 92nd Street Y. <\\\/p>    <p>Expanding membership and services necessitated a move from the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/baron-de-hirsch-institute\\\/\\\">Baron de Hirsch Institute<\\\/a> to Mont-Royal and Parc in the 1920s. Philanthropist <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/sir-mortimer-b-davis-residence\\\/\\\">Sir Mortimer B. Davis<\\\/a>, encouraged by honorary \\u2018Y\\u2019 President Solomon Kellert, funded the construction of a building across from Fletcher\\u2019s Field to house the sports centre. The \\u2018Davis Y\\u2019 became a community centre rather than a private club in 1929. <\\\/p>    <p>The Young Women\\u2019s Hebrew Association (YWHA), initially named the Friendly League of Jewish Women until 1919, established the Welcome Club in 1913 to integrate immigrant girls. It also hosted Montreal\\u2019s first Jewish Girl Guides troop. The YWHA met in the Baron de Hirsch Institute, with satellite branches on St. Urbain, St. Charles Borrom\\u00e9e (now Clark Street) and Papineau Streets.<\\\/p>    <p>The \\u2018Y\\u2019s were particularly active during the 1930s and 1940s, offering dance classes, concerts and scouting activities for Jewish youth. While the popular \\u2018Y Minstrels\\u2019 boosted morale during the Second World War, the \\u2018Y\\u2019 Soldiers Corner provided much-needed distraction for enlisted men. <\\\/p>    <p>Following the westward migration of the Jewish community, the merged YM-YWHA moved to its current location on Westbury Avenue in Snowdon in 1950. The Y\\u2019s activities expanded in the 1960s and 1970s with the founding of the Y Country Camp in the Laurentians in 1962 and through outreach to new waves of Jewish immigrants. Since 1971, the Centre Communautaire Juif (Jewish Community Centre) has worked in conjunction with the \\u2018Y\\u2019 to provide cultural and recreational activities for the growing Sephardic community. <\\\/p>    <p>Officially renamed the Ben Weider Jewish Community Centre in 2000, in tribute to the fitness guru\\u2019s financial support, the \\u2018Y\\u2019 remains a popular centre for sports, having hosted half of the 1948 Canadian Olympic basketball team and the 2002 Maccabi Games. It features a full fitness centre, and hosts the Wolf Pack running team led by Holocaust survivor Wolf Bronet. In 1986, the \\u2018Y\\u2019 expanded its services to include a branch serving the West Island. <\\\/p>    <p>The Saidye Bronfman Centre (now the Segal Centre for Performing Arts), was affiliated with the YM-YWHA until 2007. Opening in 1967, its Yiddish theatre directed by Dora Wasserman garnered international recognition. The Segal Centre became a separate agency under Federation CJA, and serves as a multi-purpose performance and educational arts centre. <\\\/p>    <p>Compiled by Marian Pinsky<\\\/p>\",\"description_fr\":\"\",\"start\":\"1929-01-01\",\"end\":\"1948-01-01\",\"group_title\":\"YM-YWHA - Young Women's Hebrew Association\",\"display_title\":\"YM-YWHA - Young Women's Hebrew Association (1929-1948)\",\"name\":\"YM-YWHA - Young Women's Hebrew Association\"},{\"id\":3938,\"type\":\"exhibit\",\"post_title\":\"Yom Kippur Ball &#8211; St. Joseph Hall (Soci\\u00e9t\\u00e9 de l&#8217;Union Saint-Joseph de Montr\\u00e9al)\",\"title\":\"Yom Kippur Ball - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al)\",\"title_en\":\"Yom Kippur Ball - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al)\",\"title_fr\":\"Le Bal du Yom Kippour - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al)\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/yom-kippur-ball-st-joseph-hall-societe-de-lunion-saint-joseph-de-montreal\\\/\",\"coordinates\":[{\"latitude\":45.512252,\"longitude\":-73.5616071}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3b9f69c75.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_155ad3b9f69c75.webp\"],\"address\":\"250-254 Ste. Catherine E., Montreal\",\"address_en\":\"250-254 Ste. Catherine E., Montreal\",\"address_fr\":\"250-254 Ste. Catherine E., Montreal\",\"description\":\"<p>On October 9, 1905, a Yom Kippur Ball was held at St. Joseph Hall on St. Catherine Street in Montreal. An association of young Jewish anarchists calling themselves the Group of Worker\\u2019s Friends organized the anti-religious event as \\u201ca protest against superstition.\\u201d On the occasion of the holiest day of the Jewish year\\u2014a day of fasting, prayer and introspection\\u2014the Yom Kippur Ball was a direct attack on traditional Judaism. Practicing Jews on their way to synagogue took offense, and the ensuing confrontation resulted in police intervention and legal proceedings.<\\\/p>  <p>The Yom Kippur Ball occurred at a time of mass immigration from Eastern Europe. A number of the organizers were garment workers with ties to radical anarchist and socialist movements opposed to religion. This rejection of religion and tradition on the part of young Jews prompted divisive debate and stoked tensions between the community\\u2019s religious and secular Jews. Montreal\\u2019s Jewish establishment was especially scandalized by the attitude of the young protestors, as reflected in an editorial in the &lt;a href=&quot;https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/&quot;<i>Jewish Times<\\\/i><\\\/a> entitled \\u201cYom Kippur Outrage.\\u201d<\\\/p>  <p>Yom Kippur Balls were held in major cities such as New York and London from the 1880s onward. Montreal\\u2019s 1905 ball, however, would remain the city\\u2019s only event of its kind, with no association of note subsequently attempting to organize another.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_en\":\"<p>On October 9, 1905, a Yom Kippur Ball was held at St. Joseph Hall on St. Catherine Street in Montreal. An association of young Jewish anarchists calling themselves the Group of Worker\\u2019s Friends organized the anti-religious event as \\u201ca protest against superstition.\\u201d On the occasion of the holiest day of the Jewish year\\u2014a day of fasting, prayer and introspection\\u2014the Yom Kippur Ball was a direct attack on traditional Judaism. Practicing Jews on their way to synagogue took offense, and the ensuing confrontation resulted in police intervention and legal proceedings.<\\\/p>  <p>The Yom Kippur Ball occurred at a time of mass immigration from Eastern Europe. A number of the organizers were garment workers with ties to radical anarchist and socialist movements opposed to religion. This rejection of religion and tradition on the part of young Jews prompted divisive debate and stoked tensions between the community\\u2019s religious and secular Jews. Montreal\\u2019s Jewish establishment was especially scandalized by the attitude of the young protestors, as reflected in an editorial in the &lt;a href=&quot;https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/lyon-cohen-and-the-jewish-times-2\\\/&quot;<i>Jewish Times<\\\/i><\\\/a> entitled \\u201cYom Kippur Outrage.\\u201d<\\\/p>  <p>Yom Kippur Balls were held in major cities such as New York and London from the 1880s onward. Montreal\\u2019s 1905 ball, however, would remain the city\\u2019s only event of its kind, with no association of note subsequently attempting to organize another.<\\\/p>  <p>Compiled by Val\\u00e9rie Beauchemin, translated by Helge Dascher.<\\\/p>\",\"description_fr\":\"\",\"start\":\"1905-01-01\",\"end\":\"1905-12-31\",\"group_title\":\"Yom Kippur Ball - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al)\",\"display_title\":\"Yom Kippur Ball - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al) (1905)\",\"name\":\"Yom Kippur Ball - St. Joseph Hall (Soci\\u00e9t\\u00e9 de l'Union Saint-Joseph de Montr\\u00e9al)\"},{\"id\":4205,\"type\":\"exhibit\",\"post_title\":\"Young Judaea\",\"title\":\"Young Judaea\",\"title_en\":\"Young Judaea\",\"title_fr\":\"Young Judaea\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/young-judaea\\\/\",\"coordinates\":[{\"latitude\":45.48642,\"longitude\":-73.653201}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15832019231720.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1583202399cdb7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1583203ab45950.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"18 Cleve, Montreal\",\"address_en\":\"18 Cleve, Montreal\",\"address_fr\":\"18 Cleve, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1993-01-01\",\"end\":\"2007-01-01\",\"group_title\":\"Young Judaea\",\"display_title\":\"Young Judaea (1993-2007)\",\"name\":\"Young Judaea\"},{\"id\":4203,\"type\":\"exhibit\",\"post_title\":\"Young Judaea House\",\"title\":\"Young Judaea House\",\"title_en\":\"Young Judaea House\",\"title_fr\":\"Maison Young Judaea\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/young-judaea-house\\\/\",\"coordinates\":[{\"latitude\":45.5232395,\"longitude\":-73.5984468}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"5329 Waverly, Montreal\",\"address_en\":\"5329 Waverly, Montreal\",\"address_fr\":\"5329 Waverly, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1947-01-01\",\"end\":\"1956-12-31\",\"group_title\":\"Young Judaea House\",\"display_title\":\"Young Judaea House (1947-1956)\",\"name\":\"Young Judaea House\"},{\"id\":4202,\"type\":\"exhibit\",\"post_title\":\"Young Judaea House \\\/ Judaea Club\",\"title\":\"Young Judaea House \\\/ Judaea Club\",\"title_en\":\"Young Judaea House \\\/ Judaea Club\",\"title_fr\":\"Maison Young Judaea\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/young-judaea-house-judaea-club\\\/\",\"coordinates\":[{\"latitude\":45.5209855,\"longitude\":-73.600198}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827715b8fe15.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582771ea3cb6a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582772d0b3ff0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277331ef183.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1582773cfba5c6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827747dc22f7.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827755709a11.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277f2894560.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158277fb00fdb0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278110bb8b8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15827804ce3b9a.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_158278098b4a4f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a68e48b8e2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a73685b9bf.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6a0c2cc54.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_15830c7e0c2ea8.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a652a73e7e.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a696a89e28.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a643bea5a6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5d6426db6.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5dc19998f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a5f2c1adf2.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a60f5c4b20.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a6204bac36.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a629be995f.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a62f915205.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1587a63c299d15.webp\"],\"address\":\"5334 Ave du Parc, Montreal\",\"address_en\":\"5334 Ave du Parc, Montreal\",\"address_fr\":\"5334 ave du Parc, Montreal\",\"description\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_en\":\"<p>The 1920s through the 1940s were the peak years for Montreal\\u2019s Zionist youth movements. The non-partisan stance of Young Judaea and its emphasis on Jewish culture had broad appeal for young Jews from established families, while the more left-leaning <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization-young-poalei-zion-youth-alliance\\\/\\\">Habonim<\\\/a> and <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/hashomer-hatzair-club\\\/\\\"> Hashomer Hatzair <\\\/a> were popular among East European \\u201cdowntowner\\u201d families. <\\\/p>    <p>Young Judaea (YJ) or Yehuda Hatzair, Canada\\u2019s largest Zionist youth movement, was founded in 1909 in the United States. Canadian Young Judaea was officially founded in 1917 by Bernard (Dov) Joseph, who later served in the Israeli government, but the precursor to the group may have actually been active in Montreal as early as 1910. By the mid-1920s, YJ had expanded across Canada, and one of its most active chapters was in Montreal. As the youth division of Hadassah (the Zionist women\\u2019s organization) and the Zionist Organization of Canada (ZOC), YJ became the main vehicle for building Jewish identity among youth in smaller Canadian towns and among the children of \\u201ccheque-book Zionists\\u201d in cities. Members were initially attracted to its politically centrist stance, its emphasis on social action and Jewish identity, and its social gatherings. The group held fundraisers for the Jewish National Fund (JNF) and worked to combat indifference among youth through discussion groups on Jewish history, culture and Zionism. <\\\/p>    <p>Young Judaea\\u2019s national headquarters was located in Montreal from the 1920s through the 1960s. Before becoming a celebrated poet, <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/a-m-klein-canadian-jewish-chronicle\\\/\\\">A. M. Klein <\\\/a> served as YJ\\u2019s educational director and national president in 1934; he also edited their publication, <i>The Judaean<\\\/i>. The national office later published <i>The Leader <\\\/i>newsletter and the <i>Dugma <\\\/i> leadership training aid for Judaean leaders. It hosted the YJ Correspondence Club, connecting Jewish youth in Canada\\u2019s small towns. In 1942, Young Judaea opened Camp Hagshama in Mont-Tremblant, creating an intensive summer environment for its members. <\\\/p>    <p>But Young Judaea\\u2019s mainstream appeal and restrained Zionism also began to frustrate some members. Factions within the Winnipeg chapter, influenced by the more left-wing <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/habonim-labour-zionist-youth-organization\\\/\\\"> Habonim<\\\/a>, wanted to demonstrate deeper Zionist commitment through commitment to <i>aliyah<\\\/i> (moving to Israel). By 1944, the zeal for <i>aliyah<\\\/i> spread across Canada, leading to a confrontation with the ZOC, which wanted to maintain the purely educational role of its youth wing. A youth commission, under Montreal president Sam Chait sought to remove these \\u201cradical\\u201d elements. <\\\/p>  <p>While YJ regained its non-ideological stance, members pushing for more activist opportunities benefited from the opening of Camp Biluim, in 1951. Located in Perth, Ontario, until it moved to the site of Camp Hagshama in 1972, it offered older teenagers an intensive leadership-training experience. Young Judaea also established a one-year <i>machon<\\\/i> (institute) program in Israel in the 1950s. <\\\/p>    <p>Young Judaea\\u2019s commitment to Zionism and Jewish culture continued after Israel achieved statehood in 1948. Following the Montreal Jewish community\\u2019s move to the western parts of the city and to the island suburbs in the 1950s and 1960s, YJ competed for membership with synagogue youth groups such as United Synagogue Youth (USY), North American Federation of Temple Youth (NFTY) and the National Conference of Synagogue Youth (NCSY), as well as the non-denominational B\\u2019nai Brith Youth Organization (BBYO). The YJ clubhouse in Snowdon, run by Israeli <i>schlichim<\\\/i> (messengers), featured well-attended Friday meetings and folk dancing. By the late 1990s, Judaeans were meeting at the <a href=\\\"https:\\\/\\\/museejuifmontreal.ca\\\/exhibit\\\/rabbi-lavy-becker-dorshei-emet\\\/\\\">  Dorshei Emet Reconstructionist Synagogue<\\\/a>. While the organization no longer has an official city presence, Young Judaea\\u2019s camps continue to attract Montrealers. <\\\/p>    <p>Compiled by Marian Pinsky <\\\/p>  \",\"description_fr\":\"\",\"start\":\"1942-01-01\",\"end\":\"1945-12-31\",\"group_title\":\"Young Judaea House \\\/ Judaea Club\",\"display_title\":\"Young Judaea House \\\/ Judaea Club (1942-1945)\",\"name\":\"Young Judaea House \\\/ Judaea Club\"},{\"id\":3478,\"type\":\"exhibit\",\"post_title\":\"Zichron Kedoshim\",\"title\":\"Zichron Kedoshim\",\"title_en\":\"Zichron Kedoshim\",\"title_fr\":\"\",\"permalink\":\"https:\\\/\\\/museejuifmontreal.ca\\\/en\\\/exhibit\\\/zichron-kedoshim\\\/\",\"coordinates\":[{\"latitude\":45.486026,\"longitude\":-73.6296611}],\"pictures\":[\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fed7958a8410.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_14fe39ba20f522.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508debb97b4e0.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508debe5d66ed.webp\",\"https:\\\/\\\/museejuifmontreal.ca\\\/wp-content\\\/uploads\\\/map-exhibit-oral-history-media\\\/images\\\/exhibits\\\/img_1508dec0695584.webp\"],\"address\":\"5215 Westbury, Montreal, QC\",\"address_en\":\"5215 Westbury, Montreal, QC\",\"address_fr\":\"\",\"description\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline - Anshei Ukraina<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <strong>Historic Outline - Beth Israel and Samuel<strong>    <p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_en\":\"<p>(Traduction \\u00e0 venir)<\\\/p>    <strong>Historic outline - Anshei Ukraina<\\\/strong>    <p>This congregation was unique in that what bound its members was not only the commonality of a place, Ukraine, but also the memory of an event, the Ukrainian pogroms. When the congregation was established in 1924, the charter of the <i>shul<\\\/i> was registered under the name of \\u201cAnshei Ukraina, in memory of the holy ones who were martyred in the Ukraine.\\u201d  An article, written in 1940, provides emotional testament to the commitment to this memory:<\\\/p>    \\t<p>\\\"Having lived through the storm that swept across the length and breadth of the Ukraine, when entire Jewish communities and settlements were murdered and destroyed, we, together with other members of broken families in search of a place to save and reestablish a life after this bloody nightmare, wandered over many roads and borders to finally reach a place where we might have the opportunity to settle on new ground. The less fortunate could not flee along with us and had to stay under the murderous hand of the wild hooliganism that reigned in that time.<\\\/p>  <p>\\\"As fate had it, we settled in Montreal where daily life, with its \\u201cHo-Ha,\\u201d was ready to swallow us together with our memories and obligations to our brothers and sisters. Eventually, some of us, who understood the danger of the situation, undertook to initiate the organization of an administrative body empowered to organize the newly arrived refugees with the goal of helping one another in the time of need as well as to support friends and acquaintances overseas.<\\\/p>  <p>\\\"A meeting was called of all the victims of the Ukrainian pogrom where many questions were debated and it was decided to establish a <i>shul<\\\/i> that would give us the opportunity to keep together and at the same time it was decided that the shul would forever carry the memory of the untimely martyrs of the bloody Ukraine.\\\"<\\\/p>    <p>The old congregation\\u2019s commitment to memorialization is maintained to this day. When the community moved, it was the officers of the Anshei Ukraina who initiated the purchase of a lot and construction of a new building at 5212 Westbury.  The new synagogue, an amalgamation of four congregations (Anshei Ukraina, Beth Israel and Samuel, Beth Matesyohu, and Beth Moishe) was dedicated in 1965 and took on the name Zichron Kedoshim, In Memory of the Holy (martyred) Ones. Handwritten scrolls, inscribed with the names of victims of the pogroms and of the Holocaust, were incased in copper tubes and buried in the walls on either side of the door. Hilda Golick, whose husband was instrumental in the building of the new synagogue, relates that her husband instructed his youngest son to remove these scrolls should the building ever be sold for use other than a synagogue.<\\\/p>    <strong>Historic Outline - Beth Israel and Samuel<strong>    <p>Beth Israel and Samuel was incorporated in 1925 and, like many of the smaller immigrant congregations, residential units were simply converted to serve as a synagogue. Its earliest location was at 3732 De Bullion. Following its members as they moved somewhat northward, the synagogue was re-established at 5424 Jeanne Mance before 1954. Beth Israel and Samuel was the last of four congregations to form the Zichron Kedoshim congregation on 5212 Westbury after 1965.<\\\/p>    <p>Written by Sara Tauben<\\\/p> \\t  \\t\",\"description_fr\":\"\",\"start\":\"1965-01-01\",\"end\":\"0000-00-00\",\"group_title\":\"Zichron Kedoshim\",\"display_title\":\"Zichron Kedoshim (1965)\",\"name\":\"Zichron Kedoshim\"}];\n<\/script>\n\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4485","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/pages\/4485","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/comments?post=4485"}],"version-history":[{"count":0,"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/pages\/4485\/revisions"}],"wp:attachment":[{"href":"https:\/\/museejuifmontreal.ca\/en\/wp-json\/wp\/v2\/media?parent=4485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}