Frances Horwich was loved by parents and children alike for her educational television show, Ding Dong School, which taught millions of children how to finger paint, grow plants, and do craft projects with household objects such as pipe cleaners and paper plates. She ended up writing 27 Ding Dong School books and two books for parents, as well as winning several awards over her career.

They had made it through World War II and now they were coming to America, 140,000 strong. The women, along with the men, had survived the rigors of the ghettos, the horrors of the concentration camps, the final agony of the death marches. They had been in hiding, or fighting with the partisans. They had escaped to the Soviet Union, some to Shanghai. And even after the war, they had been penned into displaced persons camps, in a holding pattern, waiting for a place to live, determined to get out of Europe. Now America was finally opening its doors, the doors that had been so tightly guarded during the war and, before, in the 1930s. And the American Jewish community was about to shoulder a responsibility that would sorely test its resources, commitment, and understanding.

Hannah, the second and barren yet preferred wife of Elkanah, promises to return her child to YHWH if he grants her a son. Her prayers are answered, and she follows through on her pledge to YHWH. Hannah’s narrative emphasizes the importance of fertility and childbirth in Israeli artistic narratives and presents a portrayal of an independent and resourceful woman.

Hannah is depicted by the Rabbis as a righteous woman who was devout in her observance of the commandments and tested by God through her infertility. Her story is the basis for much of the rabbinic conception and rules of prayer.

In this story, King Solomon is asked to consider the case of two women who gave birth to sons but, due to the death of one of their children, are fighting over the remaining child. While the story is generally cited as an example of Solomon’s wisdom, this narrative also shows the possessiveness of maternal love.

The Rabbis learned from the judgment of Solomon how a trial is to be conducted.

Eva Michaelis Stern was co-founder and director of the fundraising arm of the Youth Aliyah in Germany, and later the director of the Youth Aliyah office in London. Over the course of WWII, she helped more than 1000 children from countries all over Europe immigrate to Palestine.

Sabina Spielrein, a pioneer active in the early stages of the birth of psychoanalysis who made significant contributions to the field, was the first person to propose the thesis about instinctual life, which Freud later adapted.

In the course of the second half of the twentieth century momentous changes in the status of women in the more developed societies also deeply impacted on Jewish women worldwide.This review deals with the presence and role of women in critical processes affecting world Jewish population between the 1950s and 2000 in the context of broader trends.

Miriam Finn Scott, a child diagnostician and specialist in parent education, advocated that “the soil of a child’s life was his home” and that parents could ensure the proper growth of their children if only they transformed their homes into “gardens.” Scott’s belief that good parenting was not instinctual fueled her desire to provide advice to parents in child rearing.

Sophia Moses Robison was the first to document the class, racial, and moral judgments that determined who would be labeled a “juvenile delinquent” and how variations in description distorted data accumulated on delinquency.

New reproductive technology has provided the solution for problems of infertility for hundreds of thousands of couples. For halakhically observant Jews, especially in the pro-natal state of Israel, and in general in the post-Holocaust era, new reproductive technology has been a blessing but has also created a multitude of halakhic problems.

Sarah Reisen was both a gifted Yiddish writer in her own right and a respected translator of great literature into Yiddish for children and adults. Recognized by contemporaries for her humane literary sensibility, she brought to Yiddish literature not only her own creative works but also her translations, which introduced readers of all ages to world literature.