Jewish

Pakistan’s Prime Minister Imran Khan categorically said that his government won’t recognize Israel until the Palestinian people have their own state. “Our stance is obvious. It’s something which Quaid-e-Azam Muhammad Ali Jinnah (Founder of Pakistan) made clear back in 1948. That we can not accept Israel until Palestinians get their rights as per the two-state solution,” he said during a TV interview on Tuesday. “If we accept normalisation of ties with Israel then we would have to give up the Kashmir cause.” His comments come days after the United Arab Emirates (UAE) said it is establishing diplomatic and economic relations with Israel, clearing the way for the Gulf country to accept the Jewish state.

This Romantic Horror Thriller is set in the dark atmosphere of the World War II. When Japanese attacked Pearl Harbour and due to this attack a Nazi Navy Officer got casted away to Honolulu... Later he met a Jewish girl named Rebbeca and fell in love with her. But due to time's cruel fate their love story was tragically turned into their worst nightmare. So kindly read the story to find out what had really happened with them.

Everyone knows about a hero’s story but what about a villain? Well in this story, it talks about how misa aka Magneta (based on the franchise movies X-mens villain Magneto story) was from a Jewish little girl to becoming an anti-villain alongside with her sister “Ura”, a villain.

Umar initially opposed Muhammad, his distant Qurayshite kinsman and later son-in-law. Following his conversion to Islam in 616, he became the first Muslim to openly pray at the Kaaba. Umar participated in almost all battles and expeditions under Muhammad, who bestowed the title al-Faruq ('the Distinguisher') upon Umar, for his judgements. After Muhammad's death in June 632, Umar pledged allegiance to Abu Bakr (r. 632–634) as the first caliph and served as the closest adviser to the latter until August 634, when the dying Abu Bakr nominated Umar as his successor. Under Umar, the caliphate expanded at an unprecedented rate, ruling the Sasanian Empire and more than two-thirds of the Byzantine Empire.[3] His attacks against the Sasanian Empire resulted in the conquest of Persia in less than two years (642–644). According to Jewish tradition, Umar set aside the Christian ban on Jews and allowed them into Jerusalem and to worship.[4] Umar was assassinated by the Persian slave Abu Lu'lu'a Firuz in 644. Umar is generally viewed by historians to be one of the most powerful and influential Muslim caliphs in history.[5] He is revered in the Sunni Islamic tradition as a great just ruler and paragon of Islamic virtues,[6] and some hadiths identify him as the second greatest of the Sahabah after Abu Bakr.[7][8] He is viewed negatively in the Twelver Shia tradition.[9]

Physically fit athletes are currently competing in the Olympics. But those who have physical or mental limitations also have the desire and right to play. Paralympic for all such people. To find the source of the Paralympics, one has to go to a Jewish German doctor named Ludwig Gutmann. He was persecuted by the Nazis during World War II. When he fled to England with great difficulty, the government asked him to open a hospital for war-wounded soldiers.

The Gospel according to John is quite different in character from the three synoptic gospels. It is highly literary and symbolic. It does not follow the same order or reproduce the same stories as the synoptic gospels. To a much greater degree, it is the product of a developed theological reflection and grows out of a different circle and tradition. It was probably written in the 90s of the first century. The Gospel of John begins with a magnificent prologue, which states many of the major themes and motifs of the gospel, much as an overture does for a musical work. The prologue proclaims Jesus as the preexistent and incarnate Word of God who has revealed the Father to us. The rest of the first chapter forms the introduction to the gospel proper and consists of the Baptist’s testimony about Jesus (there is no baptism of Jesus in this gospel—John simply points him out as the Lamb of God), followed by stories of the call of the first disciples, in which various titles predicated of Jesus in the early church are presented. The gospel narrative contains a series of “signs”—the gospel’s word for the wondrous deeds of Jesus. The author is primarily interested in the significance of these deeds, and so interprets them for the reader by various reflections, narratives, and discourses. The first sign is the transformation of water into wine at Cana (Jn 2:1–11); this represents the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus. The second sign, the cure of the royal official’s son (Jn 4:46–54) simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving word. The same theme is further developed by other signs, probably for a total of seven. The third sign, the cure of the paralytic at the pool with five porticoes in chap. 5, continues the theme of water offering newness of life. In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation that Jesus brings; here Jesus’ life-giving word replaces the water of the pool that failed to bring life. Jn 6 contains two signs, the multiplication of loaves and the walking on the waters of the Sea of Galilee. These signs are connected much as the manna and the crossing of the Red Sea are in the Passover narrative and symbolize a new exodus. The multiplication of the loaves is interpreted for the reader by the discourse that follows, where the bread of life is used first as a figure for the revelation of God in Jesus and then for the Eucharist. After a series of dialogues reflecting Jesus’ debates with the Jewish authorities at the Feast of Tabernacles in Jn 7; 8, the sixth sign is presented in Jn 9, the sign of the young man born blind. This is a narrative illustration of the theme of conflict in the preceding two chapters; it proclaims the triumph of light over darkness, as Jesus is presented as the Light of the world. This is interpreted by a narrative of controversy between the Pharisees and the young man who had been given his sight by Jesus, ending with a discussion of spiritual blindness and spelling out the symbolic meaning of the cure. And finally, the seventh sign, the raising of Lazarus in chap. 11, is the climax of signs. Lazarus is presented as a token of the real life that Jesus, the Resurrection and the Life, who will now ironically be put to death because of his gift of life to Lazarus, will give to all who believe in him once he has been raised from the dead.

Avigail born 1928, born into a jewish family and lives in berlin as a teen she is forced to go into the hole of death, and has to fight her way to survive but with help of a German soldier will he manager to help her or let her die of uncertainity

President Ophir of Afroasia has found her man. There's just a slight problem: he's German, and she's Jewish. (Spinoff of "Tusks in the Closet" and "Thomas Grant: Vampire Hunter")

Norse, Greek, Egyptian, and more God's along with the Christian/Jewish God form a plan to stop the threat that is coming. They use their powers to create a being who can potentially stop the oncoming threat. Nathaniel and Lily are two kids who have totally different lives. Together with the help of the Norse God of War Tyr, and the Angel/Saint Raphael they must learn to hone their powers and stop what is coming.

The Greek title, paraleipomena, means “things omitted,” or “passed over” (i.e., in the accounts found in Samuel and Kings). The Books of Chronicles, however, are much more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences of scope and purpose. The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason we speak of it as “sacred history.” These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual (which, in point of fact, only gradually evolved in the Second Temple period) and who appointed the Levites to supervise the liturgical services there. The Chronicler used a variety of sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua, and Ruth, and especially the Books of Samuel and Kings, he cites the titles of many other works which have not come down to us, “The Books of the Kings of Israel,” or “The Books of the Kings of Israel and Judah,” and “The History of Gad the Seer.” In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings. The principal divisions of 1 Chronicles are as follows: Genealogical Tables The History of David

Genesis is the first book of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), the first section of the Jewish and the Christian Scriptures. Its title in English, “Genesis,” comes from the Greek of literally, “the book of the generation (genesis) of the heavens and earth.” Its title in the Jewish Scriptures is the opening Hebrew word, Bereshit, “in the beginning.” The book has two major sections—the creation and expansion of the human race, and the story of Abraham and his descendants. The first section deals with God and the nations, and the second deals with God and a particular nation, Israel. The opening creation account lifts up two themes that play major roles in each section—the divine command to the first couple (standing for the whole race) to produce offspring and to possess land In the first section, progeny and land appear in the form of births and genealogies and allotment of land, and in the second, progeny and land appear in the form of promises of descendants and land to the ancestors. Another indication of editing is the formulaic introduction, “this is the story; these are the descendants” (Hebrew tōledôt), which occurs five times in Section I and five times in Section II. For the literary sources of Genesis, see Introduction to the Pentateuch. As far as the sources of Genesis are concerned, contemporary readers can reasonably assume that ancient traditions were edited in the sixth or fifth century B.C. for a Jewish audience that had suffered the effects of the exile and was now largely living outside of Palestine. The editor highlighted themes of vital concern to this audience: God intends that every nation have posterity and land; the ancestors of Israel are models for their descendants who also live in hope rather than in full possession of what has been promised; the ancient covenant with God is eternal, remaining valid even when the human party has been unfaithful. By highlighting such concerns, the editor addressed the worries of exiled Israel and indeed of contemporary Jews and Christians. How should modern readers interpret the creation-flood story in Genesis. The stories are neither history nor myth. “Myth” is an unsuitable term, for it has several different meanings and connotes untruth in popular English. “History” is equally misleading, for it suggests that the events actually took place. The best term is creation-flood story. Ancient Near Eastern thinkers did not have our methods of exploring serious questions. Instead, they used narratives for issues that we would call philosophical and theological. They added and subtracted narrative details and varied the plot as they sought meaning in the ancient stories. Their stories reveal a privileged time, when divine decisions were made that determined the future of the human race. The origin of something was thought to explain its present meaning, e.g., how God acts with justice and generosity, why human beings are rebellious, the nature of sexual attraction and marriage, why there are many peoples and languages. Though the stories may initially strike us as primitive and naive, they are in fact told with skill, compression, and subtlety. They provide profound answers to perennial questions about God and human beings. The stories about Jacob and his twelve sons are united by a geographical frame: Jacob lives in Canaan until his theft of the right of the firstborn from his brother Esau forces him to flee to Paddan-Aram (alternately Aram-Naharaim). There his uncle Laban tricks him as he earlier tricked his brother. But Jacob is blessed with wealth and sons. He returns to Canaan to receive the final blessing, land, and on the way is reconciled with his brother Esau. As the sons have reached the number of twelve, the patriarch can be given the name Israel. The blessings given to Abraham are reaffirmed to Isaac and to Jacob. I hope that you all like this book!

The Acts of the Apostles, the second volume of Luke’s two-volume work, continues Luke’s presentation of biblical history, describing how the salvation promised to Israel in the Old Testament and accomplished by Jesus has now under the guidance of the holy Spirit been extended to the Gentiles. This was accomplished through the divinely chosen representatives (Acts 10:41) whom Jesus prepared during his historical ministry (Acts 1:21–22) and commissioned after his resurrection as witnesses to all that he taught (Acts 1:8; 10:37–43; Lk 24:48). Luke’s preoccupation with the Christian community as the Spirit-guided bearer of the word of salvation rules out of his book detailed histories of the activity of most of the preachers. Only the main lines of the roles of Peter and Paul serve Luke’s interest. Peter was the leading member of the Twelve (Acts 1:13, 15), a miracle worker like Jesus in the gospel (Acts 3:1–10; 5:1–11, 15; 9:32–35, 36–42), the object of divine care (Acts 5:17–21; 12:6–11), and the spokesman for the Christian community (Acts 2:14–36; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 15:7–11), who, according to Luke, was largely responsible for the growth of the community in the early days (Acts 2:4; 4:4). Paul eventually joined the community at Antioch (Acts 11:25–26), which subsequently commissioned him and Barnabas to undertake the spread of the gospel to Asia Minor. This missionary venture generally failed to win the Jews of the diaspora to the gospel but enjoyed success among the Gentiles (Acts 13:14–14:27). Paul’s refusal to impose the Mosaic law upon his Gentile converts provoked very strong objection among the Jewish Christians of Jerusalem (Acts 15:1), but both Peter and James supported his position (Acts 15:6–21). Paul’s second and third missionary journeys (Acts 16:36–21:16) resulted in the same pattern of failure among the Jews generally but of some success among the Gentiles. Paul, like Peter, is presented as a miracle worker (Acts 14:8–18; 19:12; 20:7–12; 28:7–10) and the object of divine care (Acts 16:25–31). In Acts, Luke has provided a broad survey of the church’s development from the resurrection of Jesus to Paul’s first Roman imprisonment, the point at which the book ends. In telling this story, Luke describes the emergence of Christianity from its origins in Judaism to its position as a religion of worldwide status and appeal. Originally a Jewish Christian community in Jerusalem, the church was placed in circumstances impelling it to include within its membership people of other cultures: the Samaritans (Acts 8:4–25), at first an occasional Gentile (Acts 8:26–30; 10:1–48), and finally the Gentiles on principle (Acts 11:20–21). Fear on the part of the Jewish people that Christianity, particularly as preached to the Gentiles, threatened their own cultural heritage caused them to be suspicious of Paul’s gospel (Acts 13:42–45; 15:1–5; 28:17–24). The inability of Christian missionaries to allay this apprehension inevitably created a situation in which the gospel was preached more and more to the Gentiles. Toward the end of Paul’s career, the Christian communities, with the exception of those in Palestine itself (Acts 9:31), were mainly of Gentile membership. In tracing the emergence of Christianity from Judaism, Luke is insistent upon the prominence of Israel in the divine plan of salvation (see note on Acts 1:26; see also Acts 2:5–6; 3:13–15; 10:36; 13:16–41; 24:14–15) and that the extension of salvation to the Gentiles has been a part of the divine plan from the beginning (see Acts 15:13–18; 26:22–23). In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests.

[WARNING: MATURE CONTENTS AHEAD!] Archeologist Clara Kosema accomplished her life goal when she discovered, along with her research team, the missing burial site of Sultan Suleiman’s heart. However, the burial site did not show the rotten flesh of the Sultan, but rather a corpse of a woman. It turns out that the corpse contains memories of 465 years ago, Clara’s past life’s memories. - - - - - - - - Dr. Clara Kosuma, a Jewish archeologist, struggles to be accepted in a society wherein people like her are discriminated against. With nothing to offer but her intelligence, Dr. Clara pours all her efforts into her research, the golden century of the Ottoman Empire, hoping that if she can accomplish such a feat, she will be finally accepted no matter where she came from or what her religion is. Her research brings her and her team to Hungary, once part of the great Ottoman Empire, in search of the missing heart of Sultan Suleiman ‘The Magnificent’. But when she sees the burial site, no golden casket welcomes her. Instead, a mummified young woman lays before her. It only takes one touch for the young archeologist, and the next thing she knows, she traveled to the Ottoman Empire 460 years ago. Turns out, the mummy she discovered is her from her past life. She was once called Kosem, betrothed to Sultan Suleiman. Dr. Clara remembers how she died before the Second Great War against the Austrian Empire. She recalled that she was Sultan Suleiman’s long-lost heart. Dr. Clara remembers who she loved the most. She remembers how she died with Sultan Suleiman. And hell will freeze over before she lets history repeat itself once more. “Killing you is the easiest route to secure my seat as the Sultan,” said Sultan Suleiman in a deep voice. He pressed his body to hers, leaving no gap between them as his fingers lingered around her neck. “But I don’t know why… the thought of losing you is enough to drive me insane.” - - - -

Violette, a student at the Vienna Medical school, is forced to leave her studies due to the racial laws of 1938. She is arrested by the Gestapo and manages to escape to the forests, joining the Jewish partisans.

The Book of Esther tells a story of the deliverance of the Jewish people. We are shown a Persian emperor, Ahasuerus (loosely based on Xerxes, 485–464 B.C.), who makes momentous decisions for trivial reasons, and his wicked minister, Haman, who takes advantage of the king’s compliance to pursue a personal vendetta against the Jews by having a royal decree issued ordering their destruction. The threat is averted by two Jews, Esther and Mordecai. Their influence and intervention allow the Jews to turn the tables on their enemies and rout their attackers. This deliverance is commemorated by the inauguration of the Jewish festival of Purim on the fourteenth and fifteenth of Adar (mid-February through mid-March). The book confronts the modern reader with important themes, the evils of genocide and racism. Esther’s character matures over the course of the narrative. As a girl she is recruited for the king’s harem because of her physical beauty. But at a key moment in the book, she rises to the challenge to risk her life for the salvation of her people. At that point, she transforms her status as queen from a position of personal privilege to one of power and public responsibility. Esther’s uncle, Mordecai, appears first as an adoptive father, whose solicitude for Esther leads him to the king’s gate, where he foils a plot to assassinate the king. When he learns of the edict against the Jews, he encourages Esther to confront the king. The book ends with Mordecai as the king’s chief minister.

The Sons Of Skanderbeg is an epic-drama, espionage, suspense, and historically accounted for where significant events, places and names in world history are involved. The story narrates and describes the stunning and horrendous war crimes committed during World War II. Although fiction, the story may be one aspect of war survival that involves the scenes of espionage and daring escapes portrayed by the main character of the story. It tells about an organized resistance movement of German officers with Jewish roots from Albania who are deployed to different Nazi-occupied European countries to assassinate key Nazi officers including Hitler and neutralize German military offensive in strategic areas of occupied territories. The leading surviving characters Jora, her husband and Qamil, an army make their daring escape from Czechoslovakia to Italy by train to reach Albania. In the end, Jora’s husband in his struggle against the German Gestapo in the train is killed. Jora is left pregnant and is cradled by Qamil to the end. Exploring and struggling each intrepid circumstance around the enemy lines, the option is to escape or die upon fulfilling their mission after which they have to get to Albania to live a lesser Jewish persecution and fight with the mother movement based on the land for an absolute freedom.

This book takes its name from its hero, who was allegedly among the first Jews deported to Babylon, where he lived at least until 538 B.C. Strictly speaking, the book does not belong to the prophetic writings but rather to a distinctive type of literature known as “apocalyptic,” of which it is an early specimen. Apocalyptic writing first appears about 200 B.C. and flourished among Jews and Christians down to the Middle Ages, especially in times of persecution. Apocalyptic literature has its roots in the older teaching of the prophets, who often pointed ahead to the day of the Lord, the consummation of history. For both prophet and apocalyptist there was one Lord of history, who would ultimately vindicate the chosen people. Apocalyptic also has roots in the wisdom tradition. Daniel has the gift of discernment from God. Greek wisdom (represented by the Babylonian “magicians and enchanters”) is ridiculed (see especially chaps. 2 and 5), whereas God reveals hidden things to faithful servants. This work was composed during the bitter persecution carried on by Antiochus IV Epiphanes (167–164 B.C.) and was written to strengthen and comfort the Jewish people in their ordeal. The persecution was occasioned by Antiochus’s efforts to unify his kingdom, in face of the rising power of Rome, by continuing the hellenization begun by Alexander the Great; Antiochus tried to force Jews to adopt Greek ways, including religious practices. Severe penalties, including death, were exacted against those who refused. The book contains traditional stories, which tell of the trials and triumphs of the wise Daniel and his three companions. The moral is that people of faith can resist temptation and conquer adversity. The stories bristle with historical problems and have the character of historical novels rather than factual records. What is more important than the question of historicity, and closer to the intention of the author, is the fact that persecuted Jews of the second century B.C. would quickly see the application of these stories to their own plight. There follows series of visions promising deliverance and glory to the Jews in the days to come. The great nations of the ancient world have risen in vain against the Lord; his kingdom shall overthrow existing powers and last forever; in the end the dead will be raised for reward or punishment. Under this apocalyptic imagery some of the best elements of prophetic and sapiential teaching are synthesized: the insistence on right conduct, the divine control over events, the certainty that the kingdom of God will ultimately triumph and humanity attain the goal intended for it at the beginning of creation. The arrival of the kingdom is a central theme of the gospels, where Jesus is identified as the human figure (or “Son of Man”) who appears in Daniel’s vision. The message in both parts of the first chapters is that history unrolls under the watchful eye of God, who does not abandon those who trust in him and will finally deliver and re-establish them. Moreover, it can be pointed out the same teaching in different symbolism; even describes the king’s dream as a “vision.” I hope that you all enjoy this book! God bless you

The story of Beatrice Palumbo can be the story of us. People immigrate, meet other people, and mate. To say that there is a pure race is a racist statement. Beatrice was born a Catholic in Livorno. She meets Claudio Palumbo who reveals to her that her last name may be of Portuguese Jewish descent. She visits Clara, the sister of her late father, and discovers a dark past that spans five hundred years. Furthermore, she decides to go out in search of her roots.

The story of a Jewish girl who loved Hitler Novel series

It is a love story set during World War 2 where the two characters, Gracia Heiden, and Werner Fischer, are determined not to give up their love which is followed by the dreadful World War 2, pushing Werner Fischer to join the militant army. But mishaps are not limited to this, Gracia belongs to the Jewish community. They both are under constant fear of being taken up by the Nazi's Army. They promise to marry after the war ends. Will they be able to keep up their promise or destiny would bring something else for them? To keep pace with the story, do read the chapters dropping by.

World War 2 was a devastating event that happened in human history. An event that did not alter and shape characters of soldiers, bureaucrats and officials, but changed millions of lives till this date. This story is of a young Jewish boy, Thomas Clapton who goes through a transition from a boy to a man. An experience that leaves him with ni choice but to change the way he perceives the world. Maturity comes through experience not age. The whole story is narrated in a third person point of view. But, through a unique figure that no one knew about.

The world used to be normal, it used to be peaceful..., and it used to be happy but every thing changed when the World was integrated into this "Game" called "The Abyss". After the integration, monsters began to form and people began to awaken with magical powers. Eventually leading to the destruction of world. Yeshua, An orphan of Jewish decent who was born and raised in America was blessed with the power to save the world, but can he do it? Will he succeed or fail find out with him in this journey.

"What the war left us " follows Aggy Freeman, a rising writer, as she delves into the gripping life story of Mr. Calen Levi, a Jewish survivor of World War II. Set in Nazi Germany, Calen's tale is one of love, courage, and resilience. Falling deeply in love with Anneliese, a spirited young woman, their secret marriage and dreams are threatened by the horrors of war. Drafted into the Nazi army alongside his best friend Donald, Anneliese's brother, Calen faces the harrowing challenge of protecting his identity and his people. Through daring missions to rescue Jewish children and the heartache of separation, Calen's unwavering love for Anneliese and their unborn child sustains him. As Aggy uncovers this powerful narrative, she brings to light a story of profound human strength and the enduring power of love amidst the darkest of times.

Namjoon, a combatant soldier in World War II, falls in love with a girl of Jewish religion who he himself was forced to take to concentration camps at the behest of Adolfo Hitler. Will the Führer on the German front let this love story live in peace? Namjoon and Moon have everything to go right, but also everything to go wrong. PLAGIAR IS A CRIME !! Restarted on January 3rd, 2021

The Nazi-occupied the Holland on worldwar2. The shopkeeper hides two Jewish famalies in his acttic.Young Anne frank(milie Perkins) Keeps a diary of everdays life for the franks and the van daans,chronicling the Nazi threat as well as family. Dynamics a romance with peter Van Daan causes jealousy between Anne and her sister Margot. Otto frank(Joseph Schlidrekraut) Returns to the attic for many years after the eventual of both families. And finds her late daughters diary.

A story of a young girl forced into slavery in a strange land but grows to become a powerful queen, dive into in story of queen Esther the Jewish queen of Persia.

Drawing from the rich tapestry of Jewish history, folklore, and culture, "Threads of the Ancients" combines elements of fantasy with real-world issues facing modern Israel, offering readers a unique exploration of identity, heritage, and the enduring power of stories. With its blend of adventure, romance, and cultural depth, this WebNovel has the potential to captivate a wide audience, celebrating the beauty of Jewish culture while addressing the complexities of contemporary life

High school senior, Elliot Monroe, gets his Jewish girlfriend pregnant. The two try to work through their situation without the help of their families, but Elliot soon comes to a realization that will change him forever.

A jewish in love with Prophet Mohammad S.A.W.W........

A native from Trebišov City named Jude Lowenstain is an author of Jewish origin. During the family's emigration to America and Israel, the Judes mother decided to stay in Trebišov. Jude accepted it willingly and they visited their loved ones occasionally. A graduated pharmacist, works in the medical field. Despite the focus of her profession, on her birthday, she decided to move to the field of literature for a while and write a story about her very close friend. This debut story is called Veronika, which is also the real name of the main protagonist of the story. It is a short story, but it tells about real conditions that occur in our society, which is more than enough, but often no one knows about them. Jude would like to dedicate this story to people who no longer see a way out of their current situation. Jude is the mother of one daughter and leads an orderly family life alongside her husband. She maintains family traditions and Jewish customs in the household, but is no different from other women. During her university studies, she demonstrated fashion and worked as a model for over two years. Her exotic appearance also contributed to this. This time she tried to contribute to the world of literature with her first short story written according to real events.