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Studia Judaica 2014/1 YIDDISH STUDIES Nathan Cohen: From the Market Place to the University: Yiddish Language STUDIA NAD JĘZYKIEM I KULTURĄ JIDYSZ and Culture as an Academic Field . 7 Nathan Cohen: Od „żargonu” do jidysz i z targu na uniwersytet – kultura żydowska Anna Jakimyszyn: Sefer beer Moshe by Moshe Sertels, Son of Isachar, jako przedmiot akademicki as an Example of a Bilingual Text for the Study of Torah . 19 Anna Jakimyszyn: «Sefer beer Mosze» Mosze Sertelsa, syna Isachara, jako przykład Marek Tuszewicki: The Image of Health Beliefs and Practices of the Late dwujęzycznego tekstu do nauki Tory Marek Tuszewicki: Obraz wierzeń i praktyk zdrowotnych końca XIX i początku XX w. Nineteenth and Early Twentieth Century as Preserved in Yiddish Memoirs . 39 utrwalony w jidyszowych wspomnieniach Adam Kopciowski: The Criminal Underworld on the Pages of the Yiddish Press Adam Kopciowski: Półświatek przestępczy na łamach lubelskiej prasy jidysz from Lublin (1918–1939) . 57 (1918–1939) Mariusz Kałczewiak: Seen from Warsaw: Poland's Yiddish Press Reporting Mariusz Kałczewiak: Seen from Warsaw: Poland's Yiddish Press Reporting on Jewish on Jewish Life in Argentina . 85 Life in Argentina Martyna Steckiewicz: Echoes of the Jewish Street: On the Presence of the Yiddish Martyna Steckiewicz: Echa żydowskiej ulicy. O obecności języka jidysz w kryminale Language in Contemporary Polish “Retro” Crime Fiction . 109 retro Štěpán Balík: Yiddish Loanwords in Czech . 125 Štěpán Balík: Jidyszowe zapożyczenia w języku czeskim ARTICLES ARTYKUŁY Zvi Leshem: Flipping into Ecstasy: Towards a Syncopal Understanding 17 (2014) nr 1 (33) Zvi Leshem: Flipping into Ecstasy: Towards a Syncopal Understanding of Mystical of Mystical Hasidic Somersaults . 157 Hasidic Somersaults Roman Vater: A Historical and Geopolitical Program of the “Young Hebrews” Roman Vater: Koncepcja historyczna i geopolityczna ruchu „Młodych Hebrajczyków” Movement in Israel, 1939–1953 . 185 w Izraelu (1939–1953) REVIEWS PONADTO DWUGŁOS I RECENZJE Redaktor gościnny Magdalena Ruta Rada Redakcyjna David Assaf (Uniwersytet Tel Awiwski), Delphine Bechtel (Université Paris IV – Sorbonne), Michał Galas (przewodniczący; Uniwersytet Jagielloński), Olga Goldberg- Mulkiewicz (Uniwersytet Hebrajski), Šarūnas Liekis (Uniwersytet Witolda Wielkiego w Kownie), Krzysztof Makowski (Uniwersytet Adama Mickiewicza), Antony Polonsky (Brandeis University), Moshe Rosman (Uniwersytet Bar Ilan), Jerzy Tomaszewski (Uniwersytet Warszawski), Wacław Wierzbieniec (Uniwersytet Rzeszowski) Redakcja Monika Adamczyk-Garbowska, Stefan Gąsiorowski, Artur Markowski (sekretarz), Andrzej Trzciński, Marcin Wodziński (redaktor naczelny) Adres redakcji: Polskie Towarzystwo Studiów Żydowskich c/o Instytut Judaistyki Uniwersytetu Jagiellońskiego ul. Józefa 19, 31-056 Kraków [email protected], www.studiajudaica.pl Projekt okładki Paweł Lisek Redaktor prowadzący Dorota Dziedzic Redaktor językowy Katarzyna Kaczmarek ISSN 1506-9729 © Copyright by Polskie Towarzystwo Studiów Żydowskich, 2014 © Copyright by Wydawnictwa Uniwersytetu Warszawskiego, 2014 Czasopismo wpisane jest na ministerialną listę czasopism wyróżnionych typu „B” oraz wymienione w wykazie czasopism punktowanych z 2012 roku ogłoszonym przez Ministerstwo Nauki i Szkolnictwa Wyższego (7 punktów). Pismo wydane przy wsparciu finansowym MNiSW Wersją pierwotną (referencyjną) czasopisma jest edycja papierowa. Wydawca Polskie Towarzystwo Studiów Żydowskich c/o Instytut Judaistyki Uniwersytetu Jagiellońskiego ul. Józefa 19, 31-056 Kraków [email protected], www.studiajudaica.pl oraz Wydawnictwa Uniwersytetu Warszawskiego ul. Nowy Świat 4, 00-497 Warszawa [email protected] Dział Handlowy: tel. (48 22) 55-31-333, [email protected] Księgarnia internetowa: www.wuw.pl/ksiegarnia Łamanie Beata Stelęgowska Studia nad językiem i kulturą jidysz 7 Nathan Cohen: Od „żargonu” do jidysz i z targu na uniwersytet – kultura żydowska jako przedmiot akademicki 19 Anna Jakimyszyn: «Sefer beer Mosze Mosze» Sertelsa, syna Isachara, jako przykład dwujęzycznego tekstu do nauki Tory 39 Marek Tuszewicki: Obraz wierzeń i praktyk zdrowotnych końca XIX i początku XX w. utrwalony w jidyszowych wspomnieniach 57 Adam Kopciowski: Półświatek przestępczy na łamach lubelskiej prasy jidysz (1918–1939) 85 Mariusz Kałczewiak: Seen from Warsaw: Poland's Yiddish Press Reporting on Jewish Life in Argentina 109 Martyna Steckiewicz: Echa żydowskiej ulicy. O obecności języka jidysz w kryminale retro 125 Štěpán Balík: Jidyszowe zapożyczenia w języku czeskim Artykuły 157 Zvi Leshem: Flipping into Ecstasy: Towards a Syncopal Understanding of Mystical Hasidic Somersaults 185 Roman Vater: Koncepcja historyczna i geopolityczna ruchu „Młodych Hebrajczyków” w Izraelu (1939–1953) Recenzje 209 Mariusz Rosik: Jerzy Ciecieląg, „Żydzi w europejskiej części Cesarstwa Rzymskiego” 211 Krystyna Stebnicka: Jerzy Ciecieląg, „Żydzi w europejskiej części Cesarstwa Rzymskiego” 218 Tomasz Kizwalter: Dwojra Raskin, „Ks. Profesor Alojzy Ludwik Chiarini w Warszawie (ze szczególnym uwzględnieniem jego stosunku do Żydów)” 221 Grzegorz Berendt: Magdalena Ruta, „Bez Żydów? Literatura jidysz w PRL o Zagładzie, Polsce i komunizmie” Studia Judaica 17: 2014 nr 1(33), s. 3–5 STUDIA NAD KULTURĄ I JĘZYKIEM JIDYSZ Wprowadzenie W wydanym w 1992 r. zarysie Historii literatury jidysz Chone Shmeruk (1921–1997) pisał o wzruszeniu, jakie towarzyszyło mu w związku z wykła- dami prowadzonymi pod koniec lat 80. na Uniwersytecie Warszawskim: Spełniają one marzenia młodocianego jidyszysty, który jeszcze w latach 30. w Warsza- wie majaczył o takiej możliwości w mieście, w którym co najmniej 80% blisko czterysta- tysięcznej ludności żydowskiej mówiło i czytało po żydowsku, w mieście, które stało się wielkim ośrodkiem literatury jidysz. Dlatego też ziszczeniu się tych marzeń teraz, kiedy to wielkie skupisko żydowskie już nie istnieje, towarzyszą i ból i gorycz1. Jednakże Shmeruk bardzo cieszył się z rosnącego zainteresowania językiem, literaturą i kulturą jidysz w Polsce, obserwowanego od połowy lat 80. XX w., i wielka szkoda, że nie doczekał rozkwitu tych studiów, do którego sam znacznie się przyczynił. Dzisiaj na naukową scenę wkracza już drugie pokolenie badaczy. Zwłaszcza w ostatnich latach obserwujemy eksplozję publikacji, i to nie tylko filologicznych czy literaturoznawczych. Coraz więcej przedstawicieli innych dyscyplin wykorzystuje język jidysz w swoich badaniach, a dziesiątki nowych książek, artykułów i przekładów obejmują rozmaite dziedziny humanistyki. Obok prac habilitacyjnych i doktorskich, nierzadko nowatorskich, powstają liczne prace licencjac- kie i magisterskie w tych ośrodkach uniwersyteckich, które wprowadziły język i kulturę jidysz do programów studiów. Co ważne, coraz mniej jest badań z drugiej ręki, bo coraz więcej badaczy podejmuje wysiłek nauczenia się języka jidysz. Polska stała się ważnym centrum badań ji- dyszystycznych obok USA, Izraela i Niemiec, co właściwie nie powinno dziwić, jako że kraj nasz stanowi naturalne terytorium „Jidyszlandu”. Jednocześnie, biorąc pod uwagę wieloletnie zaniedbania w tej dziedzinie i odejście pokolenia badaczy urodzonych przed drugą wojną światową, 1 Chone Shmeruk, Historia literatury jidysz. Zarys, Wrocław 1992, s. 6. 4 WPROWADZENIE dla których jidysz był językiem ojczystym, należy przyznać, że rozwój ten jest ewenementem. Coraz żywsza jest również działalność na rzecz edukacji oraz popula- ryzacji języka i kultury jidysz. Od kilkunastu lat – najpierw w Śródborowie pod Warszawą, a obecnie w samej Warszawie – odbywa się Międzynaro- dowe Letnie Seminarium Języka i Kultury Jidysz, w którym udział biorą słuchacze nie tylko z Polski, ale z całego świata. Początkowo wykładowcy rekrutowali się głównie z zagranicy, obecnie coraz więcej jest wykładow- ców polskich, którzy są także zapraszani do prowadzenia podobnych kur- sów w innych krajach. Od kilku lat działa w Warszawie Centrum Kultury Jidysz, które organizuje kursy i prelekcje na temat rozmaitych aspektów kultury i literatury tego języka. Ponadto w 2010 r. powstało Polskie Towa- rzystwo Studiów Jidyszystycznych, liczące obecnie 65 członków. W maju 2013 r. w Krakowie odbyła się pierwsza konferencja tego towarzystwa pt. Studia nad językiem i kulturą jidysz w Polsce – przemia- ny, wyzwania i perspektywy. Wygłoszono na niej 25 referatów w pięciu blokach tematycznych: językoznawczym, historycznym, literaturoznaw- czym, kulturoznawczym oraz dotyczącym sztuki, filmu i teatru. Nie było to pierwsze tego typu spotkanie, bowiem wcześniej odbyły się konferen- cje w Warszawie i Krakowie (2006), Wrocławiu (2007) oraz w Śródboro- wie (2009), a ich wynikiem są cenne tomy zbiorowe: Jidyszland – polskie przestrzenie pod redakcją Ewy Geller i Moniki Polit (Warszawa 2008), Nusech Pojln. Studia z dziejów kultury jidysz w powojennej Polsce pod re- dakcją Magdaleny Ruty (Kraków 2008) oraz Nieme dusze? Kobiety w kul- turze jidysz pod redakcją Joanny Lisek (Wrocław 2010). Warto również wspomnieć o zbiorze tekstów na temat rozwoju badań i popularyzacji kultury jidysz w Polsce, zamieszczonym na stronie internetowej Centrum Kultury Jidysz, który jest pokłosiem śródborowskiej konferencji Per- spektywy języka jidysz w Polsce (zob. http://www.jidyszland.pl/index.php/ perspektywy-rozwoju-jzyka-jidysz-w-polsce#). Podczas ubiegłorocznej konferencji krakowskiej dwa z referatów zostały wygłoszone w języku jidysz, co jest wydarzeniem bez precedensu na przestrzeni ostatnich trzech dziesięcioleci obejmujących odrodzenie studiów żydowskich w Polsce. Należy podkreślić, że – obok otwierające- go konferencję prof. Nathana Cohena
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