Abstract Jakub Elzenberg (1817 or 1821–1886) was born in an affluent Jewish family, probably in Warsaw. After graduation from the Rabbinical School in Warsaw, he first worked as a teacher and later as the Superintendent of Judaic Elementary Schools; he also served as the Secretary of the Committee of the Synagogue on Daniłowiczowska Street and the Secretary of the Committee for the Construction of the Synagogue on Tłomackie Street. He advocated Polish-Jewish integration and was an eager supporter of acculturation. He wrote and published prayer books in the Polish language for Jewish women and children and the Books for Reading for young readers from Jewish families. His publications went through more than ten editions. He also attempted to mitigate the disputes in the Jewish community between separatists and supporters of integration with Polish society. He strove to promote tolerance and mutual understanding.

ABSTRACT In the late nineteenth century, the majority of Jewish children in Galicia started to attend public schools, an influx which began after liberal school reforms which turned schools into public institutions, independent of the church and by law open to all children, and which created tools of enforcing compulsory educational requirements. Although in Galicia a number of Jewish secular schools were operating, the majority of Jewish schoolchildren studied in non-Jewish institutions, outside the Jewish space. This article focuses on the numbers of Jews attending public schools as well as the percentage of Jewish children receiving obligatory education, the geographical distribution of schoolchildren, gender patterns, and the relationship between school and cheder attendance. Jewish schoolchildren are compared with cohorts of Christian students, both Roman and Greek Catholic. The article is based on a vast array of quantitative sources. It offers a new perspective, as previous research has tended to focus more on the avoidance of school by the traditional Galician Jewry than on the fact that most children went to schools and received secular education on the elementary level.

"You don't imagine it happens to boys": The experience of childhood sexual abuse among Palestinian men in Israel.

In the first such review to our knowledge, we analyze 85 studies conducted since World War II addressing how cognitive, affective, and behavioral biases against Jewish people take form in childhood, adolescence, and emerging adulthood; their implications for Jewish youth; influences on their development; and efforts to reduce them. Studies were concentrated in the Middle East and Western countries and used a wide variety of methods. Although many studies have significant theoretical or methodological limitations, others are quite strong. Collectively, this work highlights the foundational roles of social categorization and labeling, ingroup-outgroup dynamics, and essentialist thinking. Across development, knowledge of Jews is limited and replete with misconceptions. Common negative stereotypes increase with age, as do negative attitudes and antisemitic behaviors, which are increasingly interrelated with anti-Israel sentiment among emerging adults. Jewish children and youth are well aware of and concerned about anti-Jewish bias, but hesitant to call it out. Very little research has explored cultural, school, neighborhood, parent, peer, and media influences on children’s anti-Jewish bias. However, several studies point to its malleability through interventions focusing on social-cognitive and emotional skill building and positive contact with Jewish peers. Implications for future research, education, and policy are discussed.

Abstract In 2020, the new owners of a house located on a farm in Huta Zaborowska (Mazowieckie Province, Poland) noticed drawings and inscriptions in a wooden wardrobe they found in a storage room. The markings indicated that it may have been a wartime hiding place, most likely for a Jewish child or teenager. In 2022, the wardrobe was presented to the public for the first time as part of the exhibition Hideouts: The Architecture of Survival (Zachęta, Poland). This article presents the authors’ joint research on this object. Additionally they try to explain how this object embodies “awkwardness” and how art history, historical research, and background might be helpful in deciphering the drawings in the wardrobe. Furthermore, the authors show the potential of art history-related research and the uses of an interdisciplinary toolbox when dealing with such objects.

The present research explored whether children manifest intergroup biases in their choice of informants from in- versus out-groups. We conducted two studies among Israeli Jewish and Arab children aged 5- and 8-year-old (N = 260; 51% girls, 49% boys). Study 1 served as a baseline with nonsocial targets of information, whereas Study 2 had people as targets. We examined biases in three respects: assessment of informants' expertise, preference for informants, and acceptance of informants' advice. Results revealed intergroup biases in children's choices of informants in all three respects, particularly when learning about people, and among younger and minority group children. The findings highlight how epistemic and social identity cues affect children's informant's choice. (PsycInfo Database Record (c) 2025 APA, all rights reserved).

This study examines the future orientation regarding higher education mothers wish for their children and four of its antecedents. The antecedents are: mothers’ educational attainment, mothers’ educational expectations, and mothers’ supported children’s motivation applying to two types: autonomous and controlled. Review of earlier research led to the construction of a multiple-step model indicating that mothers’ educational attainment impacts mothers’ educational expectations which in turn impacts the education-related future orientation mothers wish their children to develop indirectly, via mothers’ wish to differentially transmit to their children motivational autonomy and control. Employing Structural Equation Model (Amos 26), the mothers’ constructed model was examined with data collected from 179 mothers of Israeli Jewish children and youths, which resulted in a good fit of the multiple step model to the data. Specifically, analysis supported the impact of mothers’ wish to transmit motivational autonomy --but not of mothers’ wish to transmit motivational control -- on mothers’ wished-for education-related future orientation. Discussion addresses the importance of future thinking for impacting present ideas applying to mother-constructed higher education future orientation for their children academic achievement, and calls for further empirical analysis of its impact on mother’ behavior prompting academic achievement and its impact on children’s academic achievement, and for further testing of the model on diverse samples.

The Einsatzgruppen massacres mark a turning point in the mass extermination of Jewish men, women, and children during the Shoah. The Jäger report is one of the most detailed sources of the Einsatzgruppen massacres; it thoroughly details the killings of 137,448 victims (the total number of victims given in the report is inaccurate), of whom 135,392 are Jewish victims and 2,056 are non-Jewish victims. The disproportion between Jewish victims (98.5 percent) and non-Jewish victims (1.5 percent) in the report is gigantic. The massacres of the Jäger report were carried out by Einsatzkommando 3 of Einsatzgruppe A (with the enthusiastic collaboration of the Lithuanian auxiliary police), mainly in Lithuania, from July 4, 1941, to November 29, 1941, solely by bullets. Although there are in fact two Jäger reports (September 10 and December 1, 1941), in the present paper I focus on the later one, known as ‘the’ Jäger report. After briefly introducing Operation Barbarossa and describing the structure of the four Einsatzgruppen, I analyze the Jäger report, while emphasizing the high number of Jewish victims (who were slaughtered only because they were Jewish) versus the much lower number of non-Jewish victims (all of whom, except for one Roma/Sinti child and 48 children with physical, psychiatric, and intellectual disabilities –so-called ‘Geisteskranke’, do not include children). I argue that separating Jewish victims from non-Jewish victims is paramount to a serious research of both the Einsatzgruppen and the Shoah. Keywords Jäger report, Einsatzgruppen, Einsatzgruppe A, Einsatzkommando 3, Jewish victims, Shoah

This study demonstrates the existence of a disjuncture between (1) the purported desire of Ontario schools to ensure that all students feel respected, included, and valued; and (2) the treatment of their Jewish students. Its main source of information is a survey of 599 Jewish parents and their reports on 781 antisemitic incidents in Ontario K–12 schools. Antisemitic incidents are defined as those that parents and their children consider antisemitic. The 781 incidents reported here were directly experienced by an estimated 10 percent of Ontario’s approximately thirty thousand Jewish school-age children. The survey was in the field from late January to early April 2025. It covers incidents that took place in the sixteen months (thirteen school months) from October 2023 to January 2025. The survey sample is roughly representative of the two-thirds of Ontario Jews most closely tied to the Jewish community by membership in synagogues or other Jewish organizations. Key findings of the survey include the following: More than 40 percent of antisemitic incidents made no mention of Israel or the Israel-Hamas war. They involved Nazi salutes, assertions that Hitler should have finished the job, and the like. Fewer than 60 percent of antisemitic incidents referred to Israel or the Israel-Hamas war. Nearly one in six antisemitic incidents were initiated or approved by a teacher or involved a school-sanctioned activity. Just over two-thirds of antisemitic incidents occurred in English public schools and nearly one-fifth took place in Jewish private schools. Fourteen percent of incidents occurred in French, Catholic, and non-Jewish private schools. Nearly three-quarters of antisemitic incidents take place in the Toronto District School Board, the Ottawa-Carleton District School Board, and the York Region District School Board. The most common emotional reactions to antisemitic incidents on the part of their victims involved anger (31 percent), fear of returning to school or of being bullied (nearly 27 percent), and worrying about losing non-Jewish friends and being socially isolated (more than 27 percent). Some children insisted that their parents not report an antisemitic incident, fearing it would become public, and they would consequently become the target of increased harassment or bullying. Some removed clothing and jewelry with Jewish symbols and Hebrew lettering so they would not be identified as Jewish. Forty-nine percent of antisemitic incidents reported to school authorities were not investigated. In another nearly 9 percent of cases, school authorities denied the incident was antisemitic or recommended that the victim be removed from the school permanently or attend school virtually. In under one-third of cases reported to school authorities, schools responded by providing counselling for the targeted child or the perpetrator, taking punitive action against the perpetrator, creating or modifying a program to promote ethnic, racial, and religious tolerance of Jews, or reporting the incident to the police. Because of antisemitic incidents experienced by their children, 16 percent of parents moved their children to another school or are considering doing so. Some relocated residences to enrol their children in different schools. A Jewish private school is the choice of 39 percent of parents who moved their children to another school or are considering doing so.

The purpose of the research paper is to uncover the interethnic relations between Jewish and non-Jewish residents of Volyn before and during the Holocaust on the example of the situation with Jewish children. The scientific novelty of the research paper is in the fact that, for the first time, using the experience of Jewish children before and during the Holocaust, the change in relations between Jewish and non-Jewish residents of Volyn has been analyzed. The research methodology is based on the principles of historicism, scientificity, objectivity, problem-historical and search methods, and the methods of analysis and systematization. The oral history method has become important as well. Conclusions. Interethnic relations in the interwar period in Volyn were diverse. Prejudice and anti-Semitism against Jews existed, but this factor was marginal in the 1920s, and it somewhat intensified in the second half of the 1930s due to the strengthening of the positions of Nazism in Europe. Children of Jews and non-Jews reacted the least to those negative changes and were guided in their relationships by age and personal interests rather than political changes: they attended the same schools, made friends, played, and celebrated holidays together. World War II and the Holocaust destroyed the framework of interethnic interaction and tolerance. Being a friend to a Jew during the Nazis’ ‘new order,’ where Jews were given the status of outcasts, had become not only unprofitable but also dangerous. Such changes were most traumatically felt by Jewish children, who did not understand why yesterday’s friends shunned, bullied, beat them, or tried to turn them in to the Nazis. The answer to these questions should be sought in numerous factors. Among them was not only the Nazi anti-Semitic policy, where Jews received the lowest status in the cohort of other nationalities, but also the behavioural reactions of local residents – ‘bystanders’ to the Jewish problem. The theory of baiting (bullying) can be helpful in understanding the relations between Jewish and non-Jewish children during the Holocaust, where the latter used baiting and violence against their peers, who in social terms had become an unprotected and weak link in the children’s society. The perpetrators knew that not only would they not suffer any punishment, but they would also have the opportunity to enrich themselves financially at their peers’ expense. Funding. This project has received funding through the EURIZON project, which is funded by the European Union under grant agreement No. 871072.

In Rotterdam, some primary schools carry out a project around the Jewish Children’s Monument. Stu- dents investigate the historical background of the names on the monument from children who lived in their neighbourhood. They investigate the consequences of racism, anti-semitism and discrimination in the past and in their own lives. Rotterdam is a multicultural city, many children sometimes experience all kinds of racism and discrimination. In this lecture, the project is explained and the results of the proj- ect become visible. Children learn about the Holocaust and they learn in the spirit of Korczak to respect each other and their backgrounds, to live together in a democratic way. The project was co-developed by the Janusz Korczak Foundation and Foundation Loods24/Joods Kindermonument Rotterdam.

Although over 250 million people speak Arabic as their first language, only a minuscule fraction of developmental science studies Arab children. As values are a core component of culture, understanding how values develop is key to understanding development across cultures. Little is known about young Arab children's values. We developed an Arabic version of the Picture-Based Value Survey for Children and implemented it in a multilingual application, adapted for 5-year-olds by recording the instructions and value item captions. We then compared the results in Arabic to those from the more established Hebrew version, with Hebrew-speaking children as a comparison group. A pilot study (N = 63) provided preliminary support that the measure is working well in Arabic and Hebrew. In Study 2, four hundred 5- to 12-year-old children reported their values (50% in Arabic, 50% in Hebrew) in a preregistered study. Multidimensional scaling analyses revealed structural patterns that closely correspond to Schwartz's (1992) theoretical structure in both languages. Replicating past findings, power values were less important than benevolence in both cultural groups, and girls ranked self-enhancement values lower than boys (but not in Hebrew speakers). We further explored age and cultural differences in value development. Value consistency increased with age in both cultures, peaking at age 9-10. Cultural comparisons revealed several differences in value importance between the two cultures and lower value consistency and coherence in Arabic-speaking children. These results establish a tool for studying value development in Arab children and, more broadly, understanding the basic motivations driving populations that were hardly studied before. (PsycInfo Database Record (c) 2025 APA, all rights reserved).

Supplemental Material for A Multilingual App for Studying Children’s Developing Values: Introducing a New Arabic Translation of the Picture-Based Values Survey and Comparison of Palestinian and Jewish Children in Israel

Jerusalem's intricate geopolitical environment, ethnic diversity, and divided healthcare systems between its East and West regions may impact pediatric trauma mortality. This study investigated pediatric trauma mortality rates in Jerusalem's Israeli healthcare system. We conducted a retrospective cohort study on Jerusalem residents under 18 who died from trauma in the Emergency Department (ED) or within a week of hospital admission (ED/7-day) between January 2013, and December 2023. Jerusalem's overall population data were obtained from the Israel Central Bureau of Statistics. During the study period, 121 pediatric trauma patients had ED/7-day death, 82 were Jerusalem residents. The annual mortality incidence among the city population was 2.1/100,000. Twenty-three children were Jews and 59 were East Jerusalem Arabs. The trauma mortality Incidence Rate Ratio for Arab versus Jewish children was 3.6 (95% CI 2.2–5.9). Death was declared upon ED arrival or within one hour in 52% (95% CI 30.6–73.1%) and 64% (95% CI 50.9–76.4%) of the Jewish and Arab children, respectively. In 2/23 [8.7% (95% CI 1.0–28.0%)] Jews, and 2/59 [3.4% (95% CI 0.4–11.7%)] Arabs, death occurred due to an injury related to the Israeli-Palestinian conflict. In 13/59 [22% (95% CI 12.3–34.7%)] of the Arabs, resuscitation was initiated in a community clinic before the arrival of Emergency Medical Services (EMS), and in 5/59 [8.5% (95% CI 2.8–18.7%)] the child was brought to the hospital by caregivers rather than by EMS. This study provides evidence that Jerusalem’s child trauma death rate in Jerusalem’s Israeli healthcare system is comparable to high-income European countries. However, East Jerusalem Arab children are more vulnerable to trauma-related deaths than Jewish children. These results provide a basis for targeted trauma prevention programs.

ABSTRACT This study presents an analysis of photographs of Jewish schools in Italy during the period of the racial laws, from 1938 until 1943. Jewish children, teachers and academics were banned from all Italian schools and institutions. In response, the Jewish comunities built schools that provided an education for the children. The few found photographs reflect a unique pedagogy. The analysis aims to understand how the photographs were constructed and how their style expresses the pedagogy. The study presents photographs taken from a fascist school in Rome, in order to gain a comparison with norms of education and documentation in fascist Italian education.

Abstract This article examines Madeleine Barot’s leadership of La CIMADE (Comité Inter- Mouvements Auprès des Evacués) during World War Two, demonstrating how faith- based humanitarian resistance could effectively combine theological conviction with practical action. Drawing on newly available archival materials, oral histories, and recent scholarship, it argues that Barot’s emphasis on “practical ecumenism” – the collaboration of different faiths in addressing urgent human needs –proved crucial to both La CIMADE’s wartime success and its enduring influence on humanitarian work. Under Barot’s leadership, La CIMADE evolved from a Protestant refugee aid organization into an ecumenical network that saved over 500 Jewish children while establishing patterns of interfaith cooperation that would prove vital to postwar reconciliation efforts. This study makes three primary contributions to the historiography of wartime resistance and humanitarian aid: it demonstrates the effectiveness of interfaith collaboration in crisis response, challenges prevailing narratives about religious responses to the Holocaust, and illuminates the origins of postwar Franco-German reconciliation initiatives. Barot’s innovative approach to humanitarian resistance, combining local engagement with international networking and documentation with direct assistance, provides valuable lessons for contemporary crisis response.

The term ‘Kindertransport’ refers to the rescue of more than 10,000 mostly Jewish children and their evacuation to the United Kingdom during the Holocaust. However, this was not the first children's temporary relocation program. Beginning in the late nineteenth century, local initiatives sought to temporarily remove children from urban slums. The aftermath of the First World War paved the way towards the internationalist idea of saving children from hunger, epidemics, and neglect through their temporary relocation to more rural areas or foreign countries. This relief and rescue strategy was subsequently employed throughout the twentieth century to shield children from war, ethnic persecution, conflict, malnutrition, violence, or natural disasters. Engaging with selected historical moments that triggered children's evacuation or relocation, the article argues that this humanitarian practice has long posed a dilemma: while it was employed to prevent children's suffering, it often had problematic psychological repercussions on children's emotional well-being. Researching this dilemma demands scrutinizing how major upheavals of the twentieth century altered both the practice of and public attitude towards the practice of children's evacuation and why it continues to be employed up to today. Considering children's challenging experiences allows for a critical evaluation of child evacuations as a humanitarian practice of ‘saving’ children.

Abstract This article focuses on Polish Jewish refugee children’s accounts written between 1945 and 1947 in a German Displaced Persons (DP) camp, which describe their lives in the Soviet Union during the war. Children’s accounts often depicted a loss of childhood in having to, at times, take on adult roles in providing and caring for family members. Through these writings, many children articulated key aspects of their identities when reflecting on their family’s lives during the war. Furthermore, children’s identities were structured by awareness of their Jewishness in relation to antisemitic encounters with local children in the Soviet Union. This contributed to Jewish refugee children’s desire to strengthen their Jewish identity and belonging, as evidenced by children’s narratives of a future in Eretz Yisrael (the land of Israel), where they hoped to be Jewish without fear and build a new home.

Abstract Olam Katan [Small World] was the first illustrated Hebrew periodical for children, edited by Avraham Leib Shalkovich (aka Ben-Avigdor) and Shmuel Leib Gordon (aka Shalag). It was published first in Vienna (1901–1902) and then in Cracow (1902–1904). This article reconstructs the readership of this periodical through the analysis of a unique source: a collection of children’s letters sent to Olam Katan and printed in its pages. Children’s Zionist culture is studied as reflected in the readers’ correspondence. Applying quantitative and qualitative methods, and methods of digital humanities and spatial analysis, this article reconstructs the geography, age, and gender of the readers of Olam Katan, setting them in the broader context of modern Jewish childhood in Eastern Europe.

IntroductionDisparities in oral health are related to dental care knowledge, domestic oral hygiene practices and socioeconomic status. This cross-sectional study aimed to compare the oral hygiene and dental care practices of migrant, Arab, and Jewish children residing in Tel Aviv, Israel, and assess the influence of parental dental practices.MethodsData were collected from parents of children aged 3 to 6 years. Parents completed their own and their children’s oral health status, oral hygiene practices, dietary habits and dental care knowledge.ResultsOf the 504 children, 153 (30.4%) were migrants, 117 (23.2%) were Arabs, and 234 (46.4%) were Jews. Twice-daily tooth brushing was reported by 57.5% of migrant children, 47% of Arab children, and 63.7% of Jewish children (p = 0.001). Compared with Arab and Jewish children, migrant children had higher rates of tooth filling and urgent dental interventions under general anesthesia (22.9%, 11.1%, and 9%, respectively; p < 0.001). The parent‒child association for twice-daily tooth brushing was strong overall (69.8%), particularly among migrants (70.9%) and Jews (72.3%), but weaker among Arabs (63.0%), p < 0.01.ConclusionMigrant children exhibited better tooth brushing habits than Arab children did but required more urgent dental interventions, highlighting gaps in preventive care. The strong parent‒child link in oral hygiene, particularly among migrants and Jews, suggests that culturally sensitive, family-focused interventions could help reduce these disparities and improve dental health outcomes for underserved populations.