#lra-19

http://www.marxists.org/archive/luria/comments/bio.htm
A brief overview of Luria's life and work (by M. Cole)
Alexander Luria was born in Kazan, an old Russian University town east of Moscow. He entered Kazan University at the age of 16 and obtained his degree in 1921 at the age of 19. While still a student, he established the Kazan Psychoanalytic Association, and planned on a career in psychology. His earliest research sought to establish objective methods for assessing Freudian ideas about abnormalities of thought and the effects of fatigue on mental processes.
In 1923 his use of reaction time measures to study thought processes in the context of work settings won him a position at the Institute of Psychology in Moscow where he developed a psychodiagnostic procedure he referred to as the "combined motor method" for diagnosing individual subjects' thought processes. In this method (described in detail in Luria, 1932), subjects are asked to carry out three tasks simultaneously. One hand is to be held steady while the other is used to press a key or squeeze a rubber bulb in response to verbal stimuli presented by the experimenter, to which the subject is asked to respond verbally with the first word to come to mind. Preliminary trials are presented until a steady baseline of coordination is established. At this point, "critical" stimuli which the experimenter believes to be related to specific thoughts in the subject are presented. Evidence for the ability to "read the subject's mind" is the selective disruption of the previously established coordinated system by the critical test stimuli. This method was applied to a variety of naturally occurring and experimentally induced cases, providing a model system for psychodiagnosis that won widespread attention in the west when it was published.The book describing these studies was published in Russian only in 2002, owing to its association with psychoanalytic theorizing which was disapproved of by Soviet authorities.
In 1924 Luria met Lev Semionovich Vygotsky, whose influence was decisive in shaping his future career. Together with Vygotsky and Alexei Nikolaivitch Leontiev, Luria sought to establish an approach to psychology that would enable them to "discover the way natural processes such as physical maturation and sensory mechanisms become intertwined with culturally determined processes to produce the psychological functions of adults" (Luria, 1979, p. 43). Vygotsky and his colleagues referred to this new approach variably as "cultural," "historical," and "instrumental" psychology. These three labels all index the centrality of cultural mediation in the constitution of specifically human psychological processes, and the role of the social environment in structuring the processes by which children appropriate the cultural tools of their society in the process of ontogeny. An especially heavy emphasis was placed on the role of language, the "tool of tools" in this process: the acquisition of language was seen as the pivotal moment when phylogeny and cultural history are merged to form specifically human forms of thought, feeling, and action.
From the late 1920's until his death, Luria sought to elaborate this synthetic, cultural-historical psychology in different content areas of psychology. In the early 1930's he led two expeditions to Central Asia where he investigated changes in perception, problem solving, and memory associated with historical changes in economic activity and schooling. During this same period he carried out studies of identical and fraternal twins raised in a large residential school to reveal the dynamic relations between phylogenetic and cultural-historical factors in the development of language and thought.
In the late 1930's, largely to remove himself from public view owing to the period of purges initiated by Stalin, Luria entered medical school where he specialized in the study of aphasia, retaining his focus on the relation between language and thought in a politically neutral arena. The onset of World War 2 made his specialized knowledge of crucial importance to the Soviet war effort, and the tragic widespread availability of people with various forms of traumatic brain injury provided him with voluminous materials for developing his theories of brain function and methods for the remediation of focal brain lesions. It was during this period that he developed the systematic approach to brain and cognition which has come to be known as the discipline of neuropsychology. Central to his approach was the belief that "to understand the brain foundations for psychological activity, one must be prepared to study both the brain and the system of activity" (1979, p. 173). This insistence on linking brain structure and function to the proximal, culturally organized, environment provides the thread of continuity between the early and later parts of Luria's career.
Following the war Luria sought to continue his work in neuropsychology. His plans were interrupted for several years when he was removed from the Institute of Neurosurgery during a period of particularly virulent anti-semitic repression. During this time he pursued his scientific interests through a series of studies of the development of language and thought in mentally retarded children.
In the late 1950's Luria was permitted to return to the study of neuropsychology, which he pursued until his death of heart failure in 1977. In the years just prior to his death, he returned to earliest dreams of constructing a unified psychology. He published two case studies, one of a man with an exceptional and idiocyncratic memory (Luria, 1968), the other of a man who suffered a traumatic brain injury (Luria, 1972). These two case studies illustrate his blend of classical, experimental approaches with clinical and remediational approach, a synthesis that stands as a model for late 20th Century cognitive science.

#lra-20

http://web.mit.edu/biology/www/biology/named_lectures/luria.shtml
The Biology Department is proud to host the yearly Salvador E. Luria Lecture in the Life Sciences, to honor Dr. Luria, the founder of the MIT Center for Cancer Research.
Dr. Luria became a professor at MIT in 1959. He won the Nobel Prize for Medicine in 1969, for his research in molecular biology, in which he was a pioneer. He also became the world's leading expert in the genetic structure of viruses. He was appointed Institute Professor, one of the highest honors the MIT faculty confers on its own, in 1970.
In 1972 Dr. Luria founded the MIT Center for Cancer Research and was its director for the next thirteen years. Salvador Luria died in Lexington, Massachusetts, on 6th February, 1991.

#lra-21

Shimon and Erna Lorie
with daughter Renee

#lra-22

Erna Lorie, Gusta Loria, Rachel (Rachke) Loria, Sara Teller,
Moniek Teller, Szymon Leibek Loria, Chaim Lorie

#lra-23

Chaim and Anna nee Horowitz Lorje of Krakow 1920.

#lra-24

Chaim Lorje on the right, Reisel LURIE on the left
Date:1912

#lra-25

Chaskel and Betty Loria

From: J Luria <justinluria@gmail.com>
Date: Thu, Jan 3, 2019 at 9:33 AM
Subject: Luria-- Dolhinow, Doksicy
To: <egl.comments@gmail.com>

Hello,

I came across your website (http://www.eilatgordinlevitan.com/index.html), and you are doing great work! My name is Justin Luria. I am descended from a family that came from Dolhinow and Doksicy.

Your webpage has many pictures of people and daily life, which reminded me of a book about my family's history. (https://www.worldcat.org/title/here-to-stay-seven-generations-of-a-russian-jewish-family-1823-1988/oclc/866410939). I have a copy, which contains a few families from the area from 1823 onwards (Luria, Shofnis, Rubin, Freedman). If you are interested in scanning/uploading images, I have a copy that I can loan to you. If not, a link to the book may be of interest to any genealogists out there.

Thank you for your hard work,
Justin

A family with wide ramifications and several of whose members were distinguished for mystical tendencies and rabbinical knowledge.

Abraham b. Nissan Luria:

Russian rabbi and grammarian of the first half of the nineteenth century. He was rabbi of Skod (Shad ?) in Lithuania, and is known chiefly through his grammatical work "Nisyonot Abraham" (Wilna, 1821). It consists of two parts, of which the first is on the grammatical passages in Rashi's commentary on the Bible, and the second on similar passages occurring in the older commentaries on the Mishnah and Talmud.

Bibliography: Fürst, Bibl. Jud. ii. 257;
Fuenn, Safah le-Ne'emanim, p. 149, Wilna, 1881.

David b. Aaron Luria:

Russian educator; born in Minsk about 1800; died in Königsberg, Prussia, July, 1873. The son of wealthy parents, he was given a liberal Jewish education, which he later supplemented by the acquisition of a knowledge of the secular sciences. After Lilienthal's failure (1842) to induce the Jews of Minsk to establish a school for Jewish children, Luria took up the work and succeeded beyond all expectations. At first opposed by the Orthodox, he soon overcame all opposition, and in 1843 gained control of the Talmud Torah of Minsk. As its superintendent, he transformed it into a modern institution; and his admirable management won the recognition not only of the local authorities, but even of the central government (see "Journal of the Ministry of Public Education," vol. 53, i. 40).

Luria's success not only turned his former antagonists into warm supporters, but induced the well-to-do Jewish merchants to open a school for their children so that they might be enabled to receive as good an education as was given to the orphans in the Talmud Torah. Thus a merchants' school was founded, also under Luria's management; but it failed on account of circumstances over which he had no control. The support it had received, however, encouraged him to establish the Midrash Ezraḥim or citizens' school, for children of the middle class, which proved a great success, although its fees were more than double those of the local gymnasium. But all his hopes were destroyed when his classes in the Talmud Torah and his Midrash Ezraḥim were closed by order of the government, to make room for the government schools which were then being established in Jewish communities. Greatly disappointed, "his only rewards being a gold medal from the czar and a short poem by Gottlober" ("Ha-Niẓẓanim," p. 214, Wilna, 1850), he retired to his books and his studies, and for the rest of his life took but little interest in public affairs.

Luria was the author of "'Omer ba-Sadeh" (Wilna, 1853), a book for the young, in which Biblical passages are explained in a moral and patriotic sense.

Bibliography: Yevreiskaya Biblioteka, iii. 360 et seq.;
Ha-Shaḥar, iv. 569;
Zeitlin, Bibl. Post-Mendels. pp. 220-221.

Enoch Zundel b. Isaiah Luria:

Russian preacher and author; died in Brest-Litovsk Feb. 13, 1847. He lived for several years in Wilna, and later became successively preacher in New Zhagory and Novogrudok, both in the government ofKovno. He wrote "Kenaf Renanim" on "Pereḳ Shirah" (Krotoschin, 1842; Presburg, 1859; Warsaw, 1888). He wrote also "MoṠot Kenafayim," sermons and addenda to his former work, but it remained in manuscript. A review of the "Kenaf Renanim" is given in "Orient, Lit." 1842, No. 26.

Bibliography: Fuenn, Keneset Yisrael, p. 312;
Feinberg, 'Ir Tehillah, p. 228, Warsaw, 1886.H. R. P. Wi.

Isaac ben Solomon Ashkenazi Luria (ARI):

Lives as Hermit.

Founder of the modern Cabala; born of German parents at Jerusalem in 1534; died at Safed Aug. 5. 1572. While still a child he lost his father, and was brought up by his rich uncle Mordecai Francis, tax-farmer at Cairo, who placed him under the best Jewish teachers. Luria showed himself a diligent student of rabbinical literature; and, under the guidance of Bezaleel Ashkenazi, he, while quite young, became proficient in that branch of Jewish learning. At the age of fifteen he married his cousin, and, being amply provided for, was enabled to continue his studies undisturbed. When about twenty-two years old, becoming engrossed with the study of the Zohar, which had recently been printed for the first time, he adopted the life of a hermit. He removed to the banks of the Nile, and for seven years secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on the Sabbath, speaking very seldom, and always in Hebrew. Such a mode of life could not fail to produce its effect on a man endowed by nature with a lively imagination. Luria became a visionary. He believed he had frequent interviews with the prophet Elijah, by whom he was initiated into sublime doctrines. He asserted that while asleep his soul ascended to heaven and conversed with the great teachers of the past.

Disciples.

In 1569 Luria removed to Palestine; and after a short sojourn at Jerusalem, where his new cabalistic system seems to have met with but little success, he settled at Safed. There he formed a circle of cabalists to whom he imparted the doctrines by means of which he hoped to establish on a new basis the moral system of the world. To this circle belonged Moses Cordovero, Solomon Alḳabiẓ, Joseph Caro, Moses Alshech, Elijah de Vidas, Joseph Ḥagiz, Elisha Galadoa, and Moses Bassola. They met every Friday, and each confessed to another his sins. Soon Luria had two classes of disciples: (1) novices, to whom he expounded the elementary Cabala, and (2) initiates, who became the depositaries of his secret teachings and his formulas of invocation and conjuration. The most renowned of the initiates was Ḥayyim Vital of Calabria, who, according to his master, possessed a soul which had not been soiled by Adam's sin. In his company Luria visited the sepulchers of Simeon ben Yoḥai and of other eminent teachers, the situation of which had been revealed to him by his constant mentor, the prophet Elijah. Luria's cabalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Sabbath Luria dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name. His followers looked upon him as a saint who had the power to perform all kinds of miracles, while he himself pretended to be Messiah ben Joseph, the forerunner of Messiah ben David.

His Utterances.

Luria used to deliver his lectures extempore and, with the exception of some cabalistic poems in Aramaic for the Sabbath service, did not write anything. The real exponent of his cabalistic system was Ḥayyim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the " 'Eẓ Ḥayyim," in six volumes (see below). At first this circulated in manuscript copies; and each of Luria's disciples had to pledge himself, under pain of excommunication, not to allow a copy to be made for a foreign country; so that for a time all the manuscripts remained in Palestine. At last, however, one was brought to Europe and was published at Zolkiev in 1772 by Satanow. In this work are expounded both the speculative Cabala, based on the Zohar, and the practical or miraculous Cabala (), of which Luria was the originator.

The Sefirot.

The characteristic feature of Luria's system in the speculative Cabala is his definition of the Sefirot and his theory of the intermediary agents, which he calls "parẓufim" (from Ï€Ï?όσωπν = "face"). Before the creation of the world, he says, the En Sof filled the infinite space. When the Creation was decided upon, in order that His attributes, which belong to other beings as well, should manifest themselves in their perfection, the En Sof retired into His own nature, or, to use the cabalistic term, concentrated Himself (). From this concentration proceeded the infinite light. When in its turn the light concentrated, there appeared in the center an empty space encompassed by ten circles or dynamic vessels ("kelim") called "Sefirot," by means of which the infinite realities, though forming an absolute unity, may appear in their diversity; for the finite has no real existence of itself. However, the infinite light did not wholly desert the center; a thin conduit () of light traversed the circles and penetrated into the center. But while the three outermost circles, being of a purer substance because of their nearness to the En Sof, were able to bear the light, the inner six were unable to do so, and burst. It was, therefore, necessary to remove them from the focus of the light. For this purpose the Sefirot were transformed into "figures" ("parẓufim"). The first Sefirah, Keter, was transformed into the potentially existing three heads of the Macroprosopon ("Erek Anfin"); the second Sefirah, Ḥokmah, into the active masculine principle called "Father" ("Abba"); the third Sefirah, Binah, into the passive, feminine principle called "Mother" ("Imma"); the six broken Sefirot, into the male child ("Ze'er"), which is the product of the masculine active and the feminine passive principles; the tenth Sefirah, Malkut, into the female child ("Bat"). This proceeding was absolutely necessary. Had God in the beginning created these figures instead of the Sefirot, there would have been no evil in theworld, and consequently no reward and punishment; for the source of evil is in the broken Sefirot or vessels, while the light of the En Sof produces only that which is good. These five figures are found in each of the four worlds; namely, in the world of emanation (); in that of creation (); in that of formation ( ); and, in that of action , which represents the material world.

Luria's psychological system, upon which is based his practical Cabala, is closely connected with his metaphysical doctrines. From the five figures, he says, emanated five souls, Neshamah, Ruaḥ, Nefesh, Ḥayyah, and Yeḥidah; the first of these being the highest, and the last the lowest. Man's soul is the connecting link between the infinite and the finite, and as such is of a manifold character. All the souls destined for the human race were created together with the various organs of Adam. As there are superior and inferior organs, so there are superior and inferior souls, according to the organs with which they are respectively coupled. Thus there are souls of the brain, souls of the eye, souls of the hand, etc. Each human soul is a spark ("niẓoẓ") from Adam. The first sin of the first man caused confusion among the various classes of souls: the superior intermingled with the inferior; good with evil; so that even the purest soul received an admixture of evil, or, as Luria calls it, of the element of the "shells" ("ḳelipot"). From the lowest classes of souls proceeded the pagan world, while from the higher emanated the Israelitish world. But, in consequence of the confusion, the former are not wholly deprived of the original good, and the latter are not altogether free from sin. This state of confusion, which gives a continual impulse toward evil, will cease with the arrival of the Messiah, who will establish the moral system of the world upon a new basis. Until that time man's soul, because of its deficiencies, can not return to its source, and has to wander not only through the bodies of men and of animals, but even through inanimate things such as wood, rivers, and stones.

Return of the Soul.

To this doctrine of metempsychosis Luria added the theory of the impregnation ("'ibbur") of souls; that is to say, if a purified soul has neglected some religious duties on earth, it must return to the earthly life, and, attaching itself to the soul of a living man, unite with it in order to make good such neglect. Further, the departed soul of a man freed from sin appears again on earth to support a weak soul which feels unequal to its task. However, this union, which may extend to three souls at one time, can only take place between souls of homogeneous character; that is, between those which are sparks of the same Adamite organ. The dispersion of Israel has for its purpose the salvation of men's souls; and the purified souls of Israelites unite with the souls of men of other races in order to free them from demoniacal influences. According to Luria, man bears on his forehead a mark by which one may learn the nature of his soul: to which degree and class it belongs; the relation existing between it and the superior world; the wanderings it has already accomplished; the means by which it can contribute to the establishment of the new moral system of the world; how it can be freed from demoniacal influences; and to which soul it should be united in order to become purified. This union can be effected by formulas of conjuration.

Influence on Ritual.

Luria introduced his mystic system into religious observances. Every commandment had for him a mystic meaning. The Sabbath with all its ceremonies was looked upon as the embodiment of the Divinity in temporal life; and every ceremony performed on that day was considered to have an influence upon the superior world. Every word, every syllable, of the prescribed prayers contain hidden names of God upon which one should meditate devoutly while reciting. New mystic ceremonies were ordained and codified under the name of "Shulḥan 'Aruk shel Ari." This tendency to substitute a mystic Judaism for the rabbinical Judaism, against which Luria was warned by his teacher of Cabala, David ibn Abi Zimra, became still stronger after Luria's death. His disciples, who applied to him the epithets "Holy" and "Divine," sank further in mysticism and paved the way for the pseudo-Messiah Shabbethai Ẓebi.

The following are the works attributed to Luria by his disciples, given in the order of their publication:

1595. Marpe Nefesh, on the purification of the soul. Venice.

1600. Tiḳḳune ha-Teshubah, on penitence. Published by Elijah Moses de Vidas. Venice.

1615. Seder we-Tiḳḳun Ḳeri'at Shema', mystic explanations of the Shema'. Prague.

1620. Sefer ha-Kawwanot, mystic explanations of the prayers. Venice. (With corrections by Pethahiah ben Joseph, Hanau, 1624; Amsterdam, 1710; Jessnitz, 1723; abridged, under the title "Zot Ḥuḳḳat ha-Torah," by Abraham Ḥazzeḳuni, Venice, 1659.)

1624. Tiḳḳune Shabbat, mystic poems, for Sabbath, and explanations of the Sabbath ceremonies. Venice.

1652. Sefer Ma'yan ha-Ḥokmah, on Creation and on the union between the higher and lower spheres, first published by Abraham Ḳalmanḳes. Amsterdam.

1663. Derek Emet, annotations on the Zohar and the "Sefer ha-Tiḳḳunim." In three parts, Venice, 1663.

1663. Note on the "Zohar he-Ḥadash," with text. Venice.

1680. Shulḥan 'Aruk, mystic explanations of many religious ceremonies. Mubḥar she be-Abot, cabalistic commentary on Pirḳe Abot.

1710. Re'amim u-Re'ashim, prognostications. Constantinople.

1715. Notes on the Zohar, with text. Amsterdam.

1719. Perush Sefer Yeẓirah, commentary on the "Sefer Yeẓirah." Amsterdam.

1728. Tiḳḳun Ashmurot, midnight prayers termed "ḥaẓot." Amsterdam.

1737. Golel Or, on metempsychosis. Published by Meïr ben Ḥalifah Bikayim. Smyrna.

1766. Ḥadrat Melek, commentary on the Zohar. Published by Shalom ben Moses Buzaglio. Amsterdam.

1781. Seder ha-Tefillah, a book of prayer. Published by Aryeh ben Abraham. Zolkiev.

1785. LiḳḳuṠe Shas, cabalistic dissertations on several Talmudic treatises. Korzec.

1785. Zohar ha-Raḳia', commentaries on the Zohar, with the text. Korzec.

1785. Ḳol be-Ramah, on the Idra Rabba, with additions by Jacob ben Ḥayyim Ẓemaḥ. Korzee.

1788. Kelalot Tiḳḳunim we-'Aliyyot ha-'Olamot, on the ascension of the soul. Lemberg.

1839. Ma'or we-Shemesh, cabalistic collectanea. Published by Judah ben Abraham Raphael Koriat. Leghorn.

Ḥayyim Vital, as stated above, produced from the notes of Luria's lectures a work entitled "'Eẓ Ḥayyim" (Korzec, 1784), in six volumes:

(1)

"Oẓerot Ḥayyim," containing twenty-one cabalistic essays;

(2)

"Sefer Derushim," cabalistic explanations of the Bible;

(3)

"Sefer Kawwanot," mystic explanationsof the prayers;

(4)

"Ṭa'ame ha-Miẓwot," on the precepts;

(5)

"Sefer ha-Gilgulim," on metempsychosis;

(6)

"Sefer LiḳḳuṠim," miscellanea.

According to Azulai, Luria wrote in the earlier part of his life novellæ on Zebaḥim and Beẓah. A halakic consultation addressed by Luria to Joseph Caro is inserted in "Abḳat Rokel," (§ 136).

Bibliography: Solomon Shelemiel ben Ḥayyim, Shibḥe ha-Ari, Korzee, 1785;
Orḥot Ẓaddiḳim, Leghorn, 1785;
Naphtali Herz ben Jacob Elhanan, Toledot ha-Ari, published with the 'Emeḳ ha-Melek, Amsterdam, 1648;
Ḥayyim Cohen, Ma'aseh ha-Ari, in the introduction to his Meḳor Ḥayyim, ib. 1655;
Sefer Sedah ha-Ari, ib. 1720;
Ma'aseh Nissim shel ha-Ari, ib. 1720;
Azulai, Shem ha-Gedolim, i. 104;
Conforte, Ḳore ha-Dorot, p. 40b;
Rossi, Dizionario, p. 186;
Steinschneider, Cat. Bodl. col. 1133;
idem, Jewish Literature, p. 456;
D. Ch. Ginsburg, The Kabbalah, p. 134, London, 1865;
Grätz, Gesch. ix. 436 et seq.;
Fuenn, Keneset Yisrael, p. 630.K. I. Br.

Johanan ben Aaron ben Nathanael Luria:

Alsatian Talmudist; lived successively at Niedernheim and Strasburg at the end of the fifteenth century and in the beginning of the sixteenth. After having studied for many years in German yeshibot, he returned to Alsace and settled in Strasburg, where he founded a yeshibah by permission of the government. Luria was the author of an ethical work entitled "Hadrakah" (Cracow, c. 1579) and of "Meshibat Nefesh" (Neubauer, "Cat. Bodl. Hebr. MSS." No. 257), a haggadic and mystical commentary on the Pentateuch, founded on Rashi. To this commentary was appended a dissertation in which Luria refuted the arguments advanced by Christians against Judaism.

Bibliography: Carmoly, Itinéraires de la Terre Sainte, p. 345;
Zunz, Z. G. pp. 106-130;
Orient, Lit. xi. 546;
Steinschneider, Cat. Bodl. col. 1398.K. I. Br.

Solomon b. Jehiel Luria:

Rabbi and author; born in Brest-Litovsk, Lithuania, 1510; died at Lublin Nov. 7, 1573. When still a youth his parents sent him to Posen, where he studied under the guidance of his grandfather Rabbi Isaac Klauberia. He left Posen in 1535, owing to an extensive fire which destroyed his grandfather's property. On his return to his native place he assiduously continued his studies. Here he married Lipka, daughter of Rabbi Kalonymus. After some time he was elected rabbi of Brest, and established a yeshibah there. About 1550 he received the appointment of rabbi and head of the yeshibah at Ostrog, and in 1555 he moved to Lublin, where he became head of the famous yeshibah.

His Method of Study.

Concerning his method of study and teaching he says: "I was painstaking always to trace the last source of the Halakah, which I used to discuss with my friends and pupils, spending sometimes a week in research and close reasoning till I came upon the root of the matter; then I used to put it down in my book. And it was always my habit to quote all the opinions of my predecessors, according to their rank of authority, also the decisions and rulings of those who compiled the responsa, in order to avoid the suspicion of plagiarism or the reproach that I had overlooked the opinion of some great authority. In two years I did not reach in my studies further than half of the tractate Yebamot. I spent a whole year on two chapters of the tractate Ketubot; and the chapter 'Miẓwat Ḥaliẓah' Yebamot] took me half a year." It is therefore not surprising that Luria was very independent, and was not afraid to say in public: "Do not take any notice of what people have been accustomed till now to consider as permitted; for most of them used to read only the 'Ṭur. Oraḥ Ḥayyim' by Rabbi Jacob ben Asher. He gave permission in the name of his father, Rabbi Asher; and in his introduction he even asserts that whenever he quotes the ruling of his father, it should be considered as decisive for practise. And, indeed, many people took it for granted that it is to be looked upon as the last and absolute decision, as though it were handed down to us as a tradition of Moses from Mount Sinai. The fact that he agrees with his father does not pledge us to agree with him; indeed, so it is in many ritual matters that the general usage is against him." Nor does he spare even Joseph Caro, whom he accuses of having occasionally expressed merely superficial views in his effort to harmonize conflicting laws, as well as of having sometimes based his decisions on the reading of corrupt texts.

With even more asperity he speaks of Benjamin Zeeb and his responsa, "Binyamin Ze'eb," which he warns the public are worthless and full of plagiarisms. Of some of the rabbis of his time he says as follows: "The ordained are many; but those who know something are few. The number of overbearing ones is steadily increasing, none of whom knows his place. As soon as they are ordained they begin to domineer and, by means of their wealth, to gather about themselves disciples, just as lords hire slaves to run before them. They rule over the scholars and the congregation. They excommunicate and anathematize, and they ordain pupils who did not study under them, and receive therefor money and reward. They are always seeking their own interests."

Friendship with Isserles.

Though Luria was not on very good terms with most of his contemporaries, yet he formed an intimate friendship with Rabbi Moses Isserles of Cracow, as may be seen from their correspondence. But this friendship did not prevent Luria from remonstrating with Isserles when he learned that the latter was devoted to the study of philosophy, for he exhorted him with the words: "Thou art turning to the wisdom of the uncircumcised Aristotle. Wo unto my eyes that they have seen such a thing! This is a sin for such a prince in Israel." The adherents of the Cabala he censured severely, saying: "These modern ones pretend to belong to the sect of the cabalists. . . . They can not see in the light of the Zohar, which they do not understand. . . . Therefore, do not go in their ways. Have nothing to do with things secret."

Luria's works include: (1) "Ḥokmat Shelomoh" (Cracow, 1582), critical notes on the Talmud and its earlier commentaries; it has been appended to the later editions of the Talmud; (2) Responsa (Lublin, 1574); (3) "Yam shel Shelomoh" (Prague, 1615, and later), novellæ on different treatises of the Talmud: on Baba Ḳamma; on Ḥullin (Cracow, 1646); on Yebamot (Altona, 1740); on Beẓah (Lublin, 1636); on Ḳiddushin (Berlin, 1766); and on GiṠṠin (ib. 1766); (4) "Yeri'ot Shelomoh," supercommentary on the commentary of Elijah Mizraḥi on Rashi, prepared for print by his pupil Jehiel ben Meshullam;(5) "'Ammude Shelomoh" (Basel, 1600), commentary on the book of precepts by Rabbi Moses of Coucy; (6) "'AṠeret Shelomoh"; (7) "Zemirot" (Venice, 1602), commentary on the "Sha'are Dura" of Isaac of Düren (Lublin, 1598), liturgical songs; and others. Many of Luria's works are still extant in manuscript.

Bibliography: Pascheles Israelitischer Volkskalender, x. 49;
Der Orient, ix. 568;
Ha-Maggid, p. 27, Lyck, 1858;
Horodezky, in Ha-Goren, i. 95;
idem, Kerem Shelomoh (1896);
Rabbinowicz, Ma'amar, p. 56, Munich, 1877;
Steinschneider, Cat. Bodl. cols. 23-65;
Nissenbaum, Le-Ḳorot ha-Yehudim be-Lublin, p. 20, Lublin, 1899;
Epstein, Die Familie Lurie, p. 14, Vienna, 1901;
Feinstein, 'Ir Tehillah, p. 198, Warsaw, 1886;
Kohn-Ẓedeḳ, Shem u-She'erit, p. 21, Cracow, 1895;
Güdemann, Quellenschriften zur Gesch. des Unterrichts, p. 59, Berlin, 1891;
Grätz, Gesch. ix. 436;
Ha-Asif (Warsaw), v. 127;
Isr. Letterbode, xi. 165.S . S. B. Fr.

Salvador E. Luria
Max Delbrück and Salvador Luria
The Nobel Prize in Physiology or Medicine 1969
Biography
Salvador Edward Luria was born on August 13th, 1912, in Torino, Italy. He has been a naturalized citizen of the U.S.A. since January 1947.

In 1929 he started his studies in Medicine at the University of Torino, where he obtained his M. D. summa cum laude in 1935. From 1938 to 1940 he was Research Fellow at the Institute of Radium in Paris; 1940-1942, Research Assistant in Surgical Bacteriology at Columbia University; from 1943 to 1950 he was Instructor, Assistant Professor, and Associate Professor of Bacteriology at Indiana University; in 1950 he was appointed Professor of Microbiology at the University of Illinois; from 1959-1964 he has been Professor of Microbiology at the Massachusetts Institute of Technology; in 1964 he became Sedgwick Professor of Biology at the M. I. T. and in 1965, non-resident Fellow at the Salk Institute for Biological Studies. In 1970 Luria was appointed Institute Professor at the Department of Biology of the M.I.T.

Professor Luria was honoured with the following awards: 1935, Lepetit Prize; 1965, Lenghi Prize, Accademia dei Lincei; 1969, Louisa Gross Horwitz Prize, Columbia University.

He was Guggenheim Fellow, 1942-1943 at Vanderbilt and Princeton; during the year 1963-1964 he worked again in Paris, this time at the Institut Pasteur. He is, or has been, Editor or Member of the Editorial Board of the following journals: Journal of Bacteriology, Virology, Experimental Cell Research, Journal of Molecular Biology, Photochemistry and Photobiology, American Naturalist, Proceedings of the National Academy of Sciences, Annual Review of Genetics.

Professor Luria is a Member of the National Academy of Sciences, American Academy of Arts and Sciences, American Philosophical Society, American Academy of Microbiology, American Society for Microbiology (President, 1967-1968), American Society of Biological Chemists, Society for General Microbiology, Genetics Society, American Naturalists, Society for the Study of Development and Growth, A.A.A.S., Sigma Xi, A.A.U.P.

Salvador Edward Luria was, in 1945, married to Zella Hurwitz, they have one son, Daniel, who is studying economics. His wife, Zella Hurwitz Luria, Ph. D., is a Professor of Psychology at Tufts University.

From Nobel Lectures, Physiology or Medicine 1963-1970, Elsevier Publishing Company, Amsterdam, 1972

This autobiography/biography was first published in the book series Les Prix Nobel. It was later edited and republished in Nobel Lectures. To cite this document, always state the source as shown above.

For more updated biographical information, see:
Luria, Salvador Edward, A Slot Machine, a Broken Test Tube: an Autobiography. Harper & Row, New York, 1984.

Luria

Born in 1912 into a distinguished 500-year-old family of Northern Italian Jews, he determined to exercise vigorously the intellectual freedom of his new (1947) American citizenship. After fleeing Fascism in Italy in 1938, he left Paris for the U.S. two years later and applied his genius for molecular biology to the genetics of bacteria. In 1942, while at Vanderbilt University on a Guggenheim fellowship, Luria met and began collaborating with Max Delbruck and Alfred Hershey, the two scientists with whom he would share the 1969 Nobel Prize for Medicine. A convinced socialist, Dr. Luria lost his passport for a time in the 1950s. A decade later he was a vociferous protester against the Viet Nam War and, more recently, has spoken out against American intervention in Central America. "I made up my mind that as a citizen I would be an active participant in American politics, taking advantage of the democratic opportunities that were not available to me in Italy. What scientific achievement I have reached is due to the freedom provided in this wealthy country to all aspects of intellectual enterprise

From: Jon Haydn <jonhaydn@gmail.com>

We have had this wonderful cartoon drawing in our family since the 1950's. It very well may have been purchased (or gifted) in New York City. The signature appears to read Luria  but an exhaustive internet search identified another artist. 

Any help in identifying this cartoonist will be greatly apreciated :     

LYURIYA Leyb Abram Brother 31 
Kedainiai
Kaunas
Kaunas
LYURIYA Iokhel Movsha Head of Household 29   
2 females in family; weaver 1852 Craftsmen
LYURIYA Abram Movsha Brother 25 
LYURIYA Iosel Movsha Brother 18 
Kedainiai
Kaunas
Kaunas
LIURIA Leyb Abram Head of Household 46 1863
Military
LIURIA Movsha Leyb Son 10 
LIURIA Iosel Leyb Son  4 
Kedainiai
Kaunas
Kaunas
LIURIA Iokhel Movsha Head of Household 40 1863 Military
Kedainiai
Kaunas
Kaunas
LIURIA Movsha Wulf Head of Household 24 1863
Military
Kedainiai
Kaunas
Kaunas
LYURYA Iokhel Borukh Head of Household 42 December, 1868
Military
LYURYA Chaim Yankel Iokhel Son  15 in 1866 
LYURYA Borukh Abram 58 
Kedainiai
Kaunas
Kaunas
LYURYA Iokhel Movsha Head of Household  35 in 1858 
died 1862 December
1868
Military
LYURYA Fayvish Iosel Iokhel Son 21 
LYURYA Leyba Iokhel Son  15 in 1866 
Kedainiai
Kaunas
Kaunas
LYURYA Movsha Vulf Head of Household 29 December,1868
Military
Kedainiai
Kaunas
Kaunas
LYURYA Leyba Abram Kivel Head of Household 50 
December
1868
Military
LYURYA Abram Leyba Abram Son 15 in 1866 
Krakes
Kaunas
Kaunas
LIURIA Eliash Leyba Head of Household 55   resides in Zemaiciu Naumiestis; a Rabbi 1-July-1847
51
Lygumai
Siauliai
Kaunas
LYURIE Girsha Ber Mortkhel Fishel Head of Household
 30 in 1874  from Joniskis
1885
38865 in 1834
LYURIE Gilel Girsha Ber Son  12 in 1874  recruited, from Joniskis
LYURIE Azriel Girsha Ber Son  10 in 1874  from Joniskis
LYURIE Eshie Girsha Ber Son  2 in 1874  from Joniskis
LYURIE Reyze Wife  30 in 1874  from Joniskis
LYURIE Khone Girsha Ber Daughter  8 in 1884  died, Joniskis
LYURIE Shie Girsha Ber Daughter  6 in 1884  died, Joniskis
LYURIE Leyzer Girsha Ber Son  2 in 1884  died, Joniskis Lygumai
Siauliai
Kaunas
LYURIE Abram Leyba Girsha Ber Son  10 in 1874  from Joniskis 1885391232 in 1834
LYURIE Mendel Pinkhus Girsha Ber Son  6 in 1874  from Joniskis
LYURIE Abel Girsha Ber Son  1 month in 1874  from Joniskis
LYURIE Ite Wife  30 in 1874  from Joniskis
LYURIE Rokhelya Girsha Ber Daughter  13 in 1874  from Joniskis
LYURIE Tirtse Girsha Ber Daughter  7 in 1874  from Joniskis
LYURIE Khone Girsha Ber Daughter  3 in 1874  from Joniskis
VilniusLURIA Yankel Itsko Head of Household 29 15-May-1858
LURIA Meyer Itsko Brother  missing 
LURIA Feyga Mordukh Leyzer Wife 25  
LURIA Etka Rochla Yankel Daughter 5  
LURIA Gdalka (?) Yankel Daughter 3  
LURIA Sheyna Meyer Mother 50  
Vilnius
LURIA Gershon Iser Head of Household 60 
LURIA Chaim Gershon Son 23 Moved 1861  moved to Minsk Vilnius
LURIA Itsko Borukh Eliash Head of Household 42 
15
May
1858
LURIA Roda Movsha Wife 39  Vilnius
LURIA Yankel Benjamin Head of Household 71 
15
May
1858
LURIA Meriam Movsha Wife 52  Surname Given Name Comments Town Source Year
LURIA Aharon brother of Eliezer
Birzai, Lith. Hamelitz #122 1900
LURIA Eliezer
Birzai, Lith. Hamelitz #137 1900
LURIA Eliezer
Birzai, Lith. Hamelitz #137 1900
LURIA Eliezer brother of Aharon
Birzai, Lith. Hamelitz #122 1900
LURIA Tzvi
Birzai, Lith. Hamelitz # 198 1893
LURIA Tzvi
Birzai, Lith. Hamelitz #137 1900
LURIA Tzvi
Birzai, Lith. Hamelitz #122 1900
LURIA Tzvi
Birzai, Lith. Hamelitz #137 1900
LURIA Yisroel
Birzai, Lith. Hamelitz #137 1900
LURIA Yisroel
Birzai, Lith. Hamelitz #122 1900
LURIA Yisroel
Birzai, Lith. Hamelitz #137 1900
LURIA Aharon for Keren Kayemet Daugavpils, Lat. Hamelitz #23 1901
LURIA Artur
Daugavpils, Lat. Hamelitz #123 1897
LURIA Chaim Beis Hakneses Hagadol Daugavpils, Lat. Hamelitz #2 1896
LURIA Chaim
Daugavpils, Lat. Hamelitz #121 1897
LURIA Chaim
Daugavpils, Lat. Hamelitz #150 1897
LURIA Gershon
Daugavpils, Lat. Hamelitz #121 1897
LURIA Gershon
Daugavpils, Lat. Hamelitz #150 1897
LURIA Leib ben Chaim
Daugavpils, Lat. Hamelitz #150 1897
LURIA Moshe
Daugavpils, Lat. Hamelitz #215 1893
LURIA Y A
Gargzdiai, Lith. Hamelitz #120 1903
LURIA Yitzchok Leib
Gargzdiai, Lith. Hamelitz #120 1903
LURIA Ari Leib
Hanoshishok, Lith. Hamelitz #288 1897
LURIA Aharon Kloiz Nawiezer Kaunas, Lith. Hamelitz #176 1900
LURIA Shuval (female) Kloiz R. Tz. Newiazski Kaunas, Lith. Hamelitz # 238 1902
LURIA Ch Sh Rabbi Keidainiai, Lith. Hamelitz # 251 1903
LURIA Chaim Shalom
Keidainiai, Lith. Hamelitz #216 1899
LURIA Shlomo Shraga
Keidainiai, Lith. Hamelitz #137 1900
LURIA Shlomo Shraga
Keidainiai, Lith. Hamelitz #137 1900
LURIA Shraga
Keidainiai, Lith. Hamelitz #216 1899
LURIA Moshe husband of Zelde Wilkowski wed 10 Elul Kupiskis, Lith. Hamelitz #195 1900
LURIA Mordechai
Kursenai, Lith. Hamelitz #237 1897
LURIA Devorah
Panevys, Lith. Hamelitz #132 1900
LURIA RM
Panevys, Lith. Hamelitz #132 1900
LURIA Zelig
Panevys, Lith. Hamelitz #224 1895
LURIA D
Rezekne, Lat. Hamelitz #185 1897
LURIA R Y Green Beis Hamidrash Rezekne, Lat. Hamelitz #201 1897
LURIA Amalia wife of Meir wed 7 Adar Riga, Lat. Hamelitz #60 1895
LURIA E
Riga, Lat. Hamelitz #43 1894
LURIA
doctor Riga, Lat. Hamelitz #214 1900
LURIA Mordechai
Salatai, Lith. Hamelitz #140 1900
LURIA Nachman
Salatai, Lith. Hamelitz #140 1900
LURIA Sulam
Salatai, Lith. Hamelitz #140 1900
LURIA Shmuel
Seduva, Lith. Hamelitz #10 1897
LURIA Shaul
Siauliai, Lith. Hamelitz #189 1895
LURIA Sheima Rabbi - Beis Hamidrash Hagodol Siauliai, Lith. Hamelitz #230 1902
LURIA Shleima rabbi gaon Siauliai, Lith. Hamelitz #189 1895
LURIA Yona
Siauliai, Lith. Hamelitz #189 1895
LURIA Yona
Siauliai, Lith. Hamelitz #69 1897
LURIE Shaul for hungry in Bessarabia Siauliai, Lith. Hamelitz #87 1901
LURIE Sheime for hungry in Bessarabia Siauliai, Lith. Hamelitz #87 1901
LURIA Liberman
Taurage, Lith. Hamelitz #140 1900
ZI-LER Menachem
Taurage, Lith. Hamelitz #201 1900
LURIA Roze mother of Sheine Fradil
Ukmerge, Lith. Hamelitz #156 1895
LURIA Sheine Fradil bas Roze
Ukmerge, Lith. Hamelitz #156 1895
LURIA Shmuel Zev
Ukmerge, Lith. Hamelitz #156 1895
LURIA Zev
Ukmerge, Lith. Hamelitz #221 1893
LURIA Zev
Ukmerge, Lith. Hamelitz #230 1895
LURIA Dovid
Varniai, Lith. Hamelitz #132 1898
LURIA Nachum
Varniai, Lith. Hamelitz #132 1898
LURIA Nachum
Varniai, Lith. Hamelitz #108 1900
LURIA Nochum
Varniai, Lith. Hamelitz #23 1901
LURIA Yakov
Varniai, Lith. Hamelitz #108 1900
LURIA Elchanan
Ventspils, Lat. Hamelitz #151 1898
LURIA Beile Mrs. Vilnius, Lith. Hamelitz #129 1898
LURIA Yakov Yosef Kloiz R. Yisroel Zaretzer Vilnius, Lith. Hamelitz # 192 1900
LURIA Pesach Halevi
Vistytis, Lith. Hamelitz #85 1899
LURIA Yehuda
Vistytis, Lith. Hamelitz #99 1898
LURIA Yitzchok
Vistytis, Lith. Hamelitz #99 1898
LURIA Yitzchok for the hungry in Bessarabia Vistytis, Lith. Hamelitz #87 1901
LURIA Leib
Zagare Chadash, Lith. Hamelitz #124 1900
LURIA Leib
Zagare Chadash, Lith. Hamelitz #124 1900
LURIA Tzvi Arieh ben Rabbi Moshe Betzalel mechutan of Mordechai Shal Chatzes
Zagare Chadash, Lith. Hamelitz # 192 1893
LURIA Leib
Zagare, Lith. Hamelitz #167 1898
LURIA Tz A
Zagare, Lith. Hamelitz #250 1894
LURIA Tzvi Ari
Zagare, Lith. Hamelitz # 228 1898
LURIA Freida wife of Ephraim Nechamiah Berkson wed 11 Adar Zasliai, Lith. Hamelitz #67 1899
LURIA Binyomin Kloiz Hatchalas Shasee Kaunas, Lith. Hamelitz #238 1902
LURIA Alkana Yeshei
Pasvalys, Lith. Hamelitz #234 1902
LURIA Shlomo on occasion of Kremer-Fram wedding Skaudvile, Lith. Hamelitz #232 1902
LURIA Bertha guest at Tiles-Epshtein engagement Vilnius, Lith. Hamelitz #6 1899
LURIA Bila - widow collected to mark Bris of Dovid Olita Vilnius, Lith. Hamelitz #181 1893
LURIA L
Vilnius, Lith. Hamelitz #4 1894
LURIA Sh Bris of Dov Gintzburg 8 Sivan Vilnius, Lith. Hamelitz #150 1895
LURIA Shmarya husband of Chanah Pewzer wed Vilnius, Lith. Hamelitz #227 1894
LURIA Simcha Kloiz Potashkin, on Pesach, for the hungry in Bessarabia Vilnius, Lith. Hamelitz #135 1900
LURIA Yitzchok Kloiz Potashkin, on Pesach, for the hungry in Bessarabia Vilnius, Lith. Hamelitz #135 1900
LURIA Yosef husband of Chanah Katznelsohn from Bobruisk Doctor, wed Vilnius, Lith. Hamelitz #185 1897
LURIA Pesach widower Vistytis, Lith. Hamelitz #232 1902
Sex FatherGrandfather MotherGrandfatherMaiden Surname Comments DayMonthYear TownUyezdGuberniya Record / PublicationRecord #

LURIYA, David Bey M  Perets Smul  Pesse    Father miller from Podvolsk  7 March 1877  Birzai Panevezys Kaunas Vital Records / Births 19 

LURJE, Jankel Ber          Transcribed from videotaped narration. Unverified.    1897  Pasvalys Panevezys Kaunas Transcribed videotape narration / Vital Records / Births  

LURJE, Smuel          Transcribed from videotaped narration. Unverified.    1897  Pasvalys Panevezys Kaunas Transcribed videotape narration / Vital Records / Births  

LURJE, Lurje Zundel Leib          Transcribed from videotaped narration. Unverified.    1901  Pasvalys Panevezys Kaunas Transcribed videotape narration / Vital Records / Births  

LURJE, Juca          Transcribed from videotaped narration. Unverified.    1908  Pasvalys Panevezys Kaunas Transcribed videotape narration / Vital Records / Births  
NameMaiden Name FatherMother RelationshipSpouse Age / Year of Birth TownPlace of Execution Comments DateYahrzeit Date TownUyezdGuberniya Source

LURIE, Abram           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Alter           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Bencil           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Braine           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Chana           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Chaya           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Dovid           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Feivel           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Frade           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Israel           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 
NameMaiden Name FatherMother RelationshipSpouse Age / Year of Birth TownPlace of Execution Comments DateYahrzeit Date TownUyezdGuberniya Source
LURIE, Itzik           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Kbel           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Nachman           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Nachum           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, -           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, -           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, -           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, -           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, Sora           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 

LURIE, -           Skaudvile Batakiai    19 September 1941 Elul 29, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report 
NameMaiden Name FatherMother RelationshipSpouse Age / Year of Birth TownPlace of Execution Comments DateYahrzeit Date TownUyezdGuberniya Source
LURIE, Yankel           Skaudvile Puzai Forest    21 July 1941 Tammuz 26, 5701  Skaudvile Raseiniai Kaunas  Soviet Extroardinary Commission Report  Age / Year Born FatherMother Business / Profession AddressTelephone TownUyezdGuberniya Record / PublicationYear Serial #Page #ID #

LEVIN / LURIE, Fradke       Found in Lithuania     Birzai Panevezys Kaunas  Lithuanian Holocaust Survivers Lists 1946    

LIURE, Berko       (unknown) heir  Grodnenskaya Street   Kalvarija Kalvarija Suwalki  Street Directory - Home Owners 1908    

LIURIE, Eiga Enta         Yurborskaya Street 66d   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Gertzko         Yurkshanskaya Street   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Iser         Yurborskaya Street 64b   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Leiba         country / out-ot-town   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Liba         country / out-ot-town   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Movsha         country / out-ot-town   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Rafal         country / out-ot-town   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    

LIURIE, Zelig         Yurborskaya Street 151   Pilviskiai Vilkaviskis Suwalki  Street Directory - Home Owners 1908    
NameAge / Year Born FatherMother Business / Profession AddressTelephone TownUyezdGuberniya Record / PublicationYear Serial #Page #ID #
LOURIE, Cecile (Child)       Found in France     Kaunas Kaunas Kaunas  Lithuanian Holocaust Survivers Lists 1946    

LOURIE, Liliane       Found in France     Kaunas Kaunas Kaunas  Lithuanian Holocaust Survivers Lists 1946    

LOURIE, Rachel       Found in France     Kaunas Kaunas Kaunas  Lithuanian Holocaust Survivers Lists 1946    

LURIA, Avraham   Meir         Kaunas Kaunas Kaunas  Orah le-Hayim (Prenumeranten List) 1878    

LURIA, Yehuda Leib b.   Aqiva         Kaunas Kaunas Kaunas  Emek Halakha (Prenumeranten List) 1845    

LURIA, Yehuda Leib   Yitzhak Isaac         Vilijampole Kaunas Kaunas  Orah le-Hayim (Prenumeranten List) 1878    

LURIA, Moshe Mishl       Av beth din (Chief justice of the Jewish court) Haskama Father of the author     Krekenava Panevezys Kaunas  Ateret Sha