Sharing Stories
Inspiring Change

Leni Yahil was a German-born Israeli scholar and pioneer of Holocaust research in the decades following the Second World War. Working closely with Yad Vashem, she was among the first to emphasize Jewish primary sources, explore the importance of Jewish resistance, and document the Jewish experience in Northern Europe during the Holocaust.

Rosalyn Yalow had two strikes against her in her effort to become a physicist: She was a Jew and a woman. She persevered, and not only earned a career in science and many awards—including a Nobel Prize—but changed the medical world with the introduction of radioimmunoassay.

Berta Yampolsky's story is the story of the Israel Ballet, which began from nothing in a country where modern dance ruled. She was the Ballet's founder and now serves as its artistic director.

During the 1950s Yarkoni was considered Israel’s leading singer, recording numerous records.

Yemenite women proved to be most stable and resourceful, both in Yemen where tradition reigned, and also after immigration to The Land of IsraelErez Israel and New York, facing changes and challenges in turbulent times. They adapted to changing economic, social and communal conditions, acculturated in language skills and organizational life, and were instrumental in bringing up their daughters and sons to successfully integrate into the new worlds.

Theater director and choreographer Rina Yerushalmi, one of Israel’s leading artists, is the founder and artistic director of the experimental Itim Theater Ensemble (founded 1989).

Having immigrated with her family from Eastern Europe, Yezierska chronicled the hunger of her generation of newly arrived Jewish Americans around the turn of the century. Her novels, short stories, and autobiographical writing vividly depict both the literal hunger of poverty and the metaphoric hunger for security, education, companionship, home, and meaning—in short, for the American dream.

In 1965, Helen Yglesias joined the staff of The Nation and shortly thereafter became its literary editor. At age fifty-four, she left her job to dedicate herself to becoming a writer.

During the early half the twentieth century, feature films in the Yiddish language were produced in and around New York City. During the “Golden Age” of Yiddish film, 1936 to 1939, more than two dozen films opened in New York City to encouraging box-office income, only to be curtailed abruptly by the onset of World War II. The films capture the language and life-style, as well as the values, dreams, and myths of the world of Yiddish culture and immortalize some of the greats of the Yiddish theater.

Jewish women on stage in America took on a variety of musical roles and performed all kinds of songs, including religious hymns and liturgical chants.

The American capital of Yiddish theater was New York City, where at times as many as fourteen theaters were filled simultaneously, not counting vaudeville and cabaret.

Women were a strong presence in Yiddish theater in Vienna, as actors and as celebrated and popular stars. However, their reasons for going into Yiddish theater, their exact positions and functions within the ensembles and the theater scene are hardly known and can be reconstructed in only a very rudimentary manner, due to the lack of sources.

Women’s poetry in Yiddish first made its presence felt within the wider context of modern Yiddish culture at the end of the second decade of the twentieth century.

Yogev may be said to have been instrumental in changing not only the name but also the role of women serving in the IDF, in keeping with principles of equality and equal opportunity.

Jane Yolen has written books for children and adults in genres that include science fiction, mystery, animal tales, historical fiction, humor and poetry, but she is best known for her literary renderings of the worlds of fantasy, folklore and myth.

Of his numerous works the major one is Halakhic decisions written by rabbinic authories in response to questions posed to them.Responsa: Yabbia Omer (YO), the ten volumes of which contain his responsa on many subjects of Jewish law.

Judging by the name alone, it might seem that the Young Women’s Hebrew Association (YWHA) was the women’s version of the Young Men’s Hebrew Association (YMHA) and nothing more. But just as the YMHA was no mere knockoff of its Christian namesake, so too was the idea of the YWHA both a borrowing and an innovation. As a communal agency run entirely by and for women, the YWHA provided an important political arena for Jewish women in the early part of the twentieth century. As a pioneering Jewish institution combining social and religious services, the YWHA became one of the principal sources of the Jewish community center movement.