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The article deals with the establishment and function of the Jewish Mutual Instruction Society (JMIS) in London, 1848-1849. This occurrence forms a chapter in the social and educational history of the Anglo-Jewish community in the mid-nineteenth century in the context of Victorian society and reveals connections made between the Jewish community and the world around it. The article illustrates the meaning and influence of self-improvement ideology in the social history of the Anglo-Jewish community. The study examines the Jewish indication of the society, its goals and curriculum, its success and the characteristics of its members and managers; and raises the question of whether it was actually a mutual instruction society attended by Jewish workers. The article traces the community's reaction to the activity of the JMIS as reflected in the extensive coverage given to it by the Jewish Chronicle (which is the sole source of knowledge about the JMIS). The debate sheds light on the mutual effort of Jews and Christians to promote adult education in the Anglo-Jewish community. Finally, the study demonstrates the influence of the general society on the Jewish community and the educational interaction between the two.

Pauline Christianity-there is no other variety extant -is a continuation of Greek saviour cults plus some confusion with and accommodation to Judaism...It presents little difficulty to show on theological and religious grounds, that Paul was profoundly mistaken, that Judaism and Christianity have divergent world views, that the Hebrew Bible and Greek New Testament are antithetical in just about every consideration.11 But in attempting to do justice to the popular Jewish view of Paul, one cannot leave the reader with the impression that it begins and ends with his reputation as the founder of Christianity who synthesized Jewish and non-Jewish elements to create a new faith and who attacked the Law. In particular, the Orthodox authorities are often reported as condemning progressive Jews with unflattering references to Paul. [...]in the years following the establishment of Reform Judaism in England in the mid nineteenth-century, one could find such pointed criticisms as: [...]in the context of exploring the ways in which the popular Jewish view of Paul maps onto existing social categories with negative connotations, one might also point to the shadow cast by the phenomenon of Jewish self-hatred. Once, after the editor of the Jewish Chronicle had rather uncharacteristically criticized The Occident for its cynicism in regarding all converts as insincere and had gone so far as to defend the sincerity of the conversion of the great apostate himself, a biting response had been offered by Isaac Leeser, the renowned Sephardic rabbi, preacher, and founder of the Jewish press of America: We do not esteem Paul greatly...Of course Saul or Paul was a Jew; but he taught in opposition to Judaism.The apostles themselves had surely no great sympathy with Paul; he went to the gentiles, while they adhered to the Jews, and kept the law.Indeed, we hold him to have been a man of consummate skill; he wanted to spread Judaism among the gentiles; but of ceremonial Judaism this was impossible, so he divested it of ceremony, and added the plurality in the Deity, as a doctrine better suited to the heathen world than the pure unity of the Jews.

In Jewish communal memory, Bohdan Khmelnytskyi is reviled as the mass-murderer of thousands of Jews in Ukraine. However, this memory preserves little detail about the man himself. This can presumably be traced back to the contemporary Jewish chronicles, which describe him in only the briefest terms. However, the most sophisticated and detailed chronicle, Yevein Metsulah, written in Hebrew, presents a multifaceted portrait of Khmelnytskyi. Hanover uses his literary skills to explore the factors leading the Cossack hetman not only to rebel against the Polish-Lithuanian Commonwealth, but also to turn his anger on the Jews. Though Jews’ pro-Polish orientation during the rebellion was clear, Hanover presents the little known, but highly significant, ambivalence felt by some Jews towards Khmelnytskyi in the years before the uprising. This chapter contextualizes Hanover’s portrayal of Khmelnytskyi, reflecting on the sources of Hanover’s outlook and its significance for later generations.

»Vielmehr bietet [der Kommentar] auf höchstem Niveau eine substantielle Auseinandersetzung mit den Hintergründen, den Zusammenhängen, der Theorie und der Praxis des Grundgesetzes. Besseres lässt sich von einem Verfassungskommentar nicht sagen.“ Herbert Günther Staaatsanzeiger für das Land Hessen 2018 (50), 1494–1495 The 4th edition of the first volume of this work provides an update of the commentary on the preamble and articles 1 to 19 in case law and literature. The structure of the book has been retained and its content supplemented by more recent developments, such as the implications of Europeanisation and digitalisation as well as the Corona pandemic. As of the 4th edition, Frauke Brosius-Gersdorf has taken over the editorship of the commentary. Die 4. Auflage bringt zunächst die Kommentierung der Präambel und der Art. 1 bis 19 auf den aktuellen Stand von Judikatur und Literatur. Die grundlegende Struktur des Kommentares wurde beibehalten und um neuere Entwicklungen wie die Implikationen der Europäisierung und Digitalisierung sowie der Corona-Pandemie ergänzt.Die Herausgeberschaft des Kommentares hat ab der 4. Auflage Frauke Brosius-Gersdorf übernommen. Auch im Autorenkreis sind personelle Veränderungen zu verzeichnen: Mit Ausnahme von Frauke Brosius-Gersdorf, Alexander Thiele und Ferdinand Wollenschläger, die bereits an der 3. Auflage mitgewirkt haben, liegen die Kommentierungen in den Händen neuer Autorinnen und Autoren.Der Kommentar erscheint in drei Bänden und wird nur geschlossen abgegeben.Der Grundgesetz-Kommentar ist Bestandteil des Moduls Verfassungsrecht PREMIUM, das bei beck-online.de erhältlich ist.

Henry Kissinger complains to Brent Scowcroft about Robert Oakley's misleading comments to press about Kissinger's role in Middle East peace negotiations.