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This full-page advertisement of October 7 contained yet another point about the Yehoash Bible that extended beyond the realm of simply promoting modern Yiddish culture: it noted that the translation followed the Masoretic text, "the text that is in the Torah scroll." (21) This description served as an assertion of authenticity that would have been important to traditional audiences and which was emphasized much more prominently in later years by the YFG. (22) Thus, it is clear from the advertisements leading up to the Bible's appearance on October 19, 1922 that both Yehoash and Der Tog's editorial staff believed that the Yiddish Bible would (and should) find mass appeal among its Jewish readership, transcending occupational, educational, and religious divisions.
On October 15, 1936, the YFG, under the secretaryship of S.
Yet, supporters of the YFG included laypeople and leaders from across the intellectual, cultural, and religious spectrum.
Following the October 1936 circular, subscriptions flowed into the YFG from all over the United States and Canada, in Yiddish, English, and even Hebrew.
At the outset of the letter, Richter's greeting to the YFG ("Esteemed Friends," "hoshuver fraynt"), changed the spelling of the Hebrew-based word "hoshuver" (or "hoshever") from [phrase omitted] to [phrase omitted].
With the exception of several flourishes of religious phraseology, the content of Churgin's circular contained themes common to previous YFG promotional materials, as well as to letters authored by YFG Secretary Judson during the same year.
In addition to reiterating some of the standard YFG promotional points, Churgin alluded to the broader historical context of Jewish Bible translations, stating that "the [Yehoash] translation takes its place among the old[er] translations of the holy writings." (35) Judson wrote similarly, albeit more urgently, in a letter to potential contributors in late 1937.
History and tradition also featured in a "Memorandum on the Yiddish-Hebrew Bible" booklet, produced by the YFG in 1938.
In reality, the YFG suffered from chronic financial difficulties that impeded and slowed the organization's "difficult technical, academic and financial task." (39) In a 1936 letter to a former friend of her father's from Denver, Evlin Dworkin described her request for the recipient's financial contribution as a "cry for help in the continuation of [Yehoash's] work." (40) Noting that the YFG required about $15,000 in order to see the remainder of Yehoash's work to publication, she implied that her father's legacy was facing an acute crisis: "When a house is burning, every little drop of water helps to quench the fire.
Although the YFG "had to suffer a great loss," the work on the Yehoash Bible was relocated to Philadelphia, under the auspices of the Jewish Publication Society.
The forerunner to YFG was an organisation called the Young Tigers, whose members included Vincent Browne and Conor Brady, a former editor of The Irish Times.
Two years later, RN and Utrecht sued NWB plus various individual directors and officers of certain YFG subsidiaries in a California court.
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