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Moses Hayim Luzzatto's Quest for Providence
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam. -
The Hebrew Revolution and the Revolution of the Hebrew Language Between the 1880S and the 1930S
The Hebrew Revolution and the Revolution of the Hebrew Language between the 1880s and the 1930s Judith Winther Copenhagen The new Hebrew culture which began to crys- Eliezer Ben Yehudah was born in 1858, tallize in the land of Israel from the end of the Ben Gurion in 1886, and Berl Kazenelson in last century, is a successful event of "cultural 1887. planning". During a relatively short period of As a man who was not active in the so- time a little group of"culture planners" succee- cialist Jewish movement Ben Yehudah's dedi- ded in creating a system which in a significant cation to Hebrew is probably comprehensible. way was adapted to the requested Zionist ide- But why should a prominent socialist like Berl ology. The fact that the means by which the Kazenelson stick to the spoken Hebrew langu- "cultural planning" was realized implicated a age? A man, who prior to his immigration to heroic presentation of the happenings that led Palestine was an anti-Zionist, ridiculed Hebrew to a pathetical view of the development. It and was an enthusiastic devotee of Yiddish? presented the new historical ocurrences in Pa- The explanation is to be found in the vi- lestine as a renaissance and not as a continu- tal necessity which was felt by the pioneers ation of Jewish history, as a break and not as of the second Aliyah to achieve at all costs a continuity of the past. break from the past, from the large world of the The decision to create a political and a Russian revolutionary movements, from Rus- Hebrew cultural renaissance was laid down by sian culture, and Jewish Russian culture. -
Chassidus on the Eh're Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) RE ’EH _ CHASSIDUS ON THE PARSHA + Dvar Torah The Merit of Charity Compound forms of verbs usually indicate thoroughness. Yet when the Torah tells us (14:22), “You shall fully tithe ( aser te’aser ) all the produce of your field,” our Sages derive another concept. “ Aser bishvil shetis’asher ,” they say. “Tithe in order that you shall become wealthy.” Why is this so? When the charity a person gives, explains Rav Levi Yitzchak, comes up to Heaven, its provenance is scrutinized. Why was this particular amount giv en to charity? Then the relationship to the full amount of the harvest is discovered. There is a ration of ten to one, and the amount given is one tenth of the total. In this way the entire harvest participates in the mitzvah but only in a secondary role. Therefore, if the charity was given with a full heart, the person giving the charity merits that the quality of his donation is elevated. The following year, the entire harvest is elevated from a secondary role to a primary role in the giving of the charit y. The amount of the previous year’s harvest then becomes only one tenth of the new harvest, and the giver becomes wealthy. n Story Unfortunately, there were all too many poor people who circulated among the towns and 1 Re ’eh / [email protected] villages begging for assistance in staving off starvation. -
The Idea of Israel: a History of Power and Knowledge,By Ilan Pappé
Recent Books The Idea of Israel: A History of Power and Knowledge,by Ilan Pappé. London and New York: Verso, 2014. 335 pages. Further Reading and Index to p. 346. $26.95 hardcover. REVIEWED BY GILBERT ACHCAR Ilan Pappé is well known to the readers of this journal as a prolific author of Palestine studies and one of the Israeli intellectuals who engaged most radically in the deconstruction and refutation of the Zionist narrative on Palestine. This book is primarily an incursion, by Pappé, into Israel studies: it is a work not directly about Palestine, but rather about Israel. More precisely, it is about the battle over “the idea of Israel” (i.e., the representation of the Zionist state that prevails in Israel and the challenge Israeli intellectuals pose to that representation). In many ways, Pappé’s new book is a continuation and expansion of his autobiographic Out of the Frame: The Struggle for Academic Freedom in Israel (2010), in which he describes his personal trajectory. In his new book, he provides the wider picture: the historical, intellectual, and political context that led to the emergence, rise to fame, and dwindling of the group of New Historians and “post- Zionist” figures of the Israeli academic and cultural scenes, of which Pappé was and remains a prominent member. The Idea of Israel starts by setting the backdrop to this development. In a short first part, Pappé sketches the main contours of the academic and fictional representation of Israel that complemented official Zionist ideology during the state’s first decades. The second part of the book, entitled “Israel’s Post-Zionist Moment,” constitutes its core. -
The Semitic Component in Yiddish and Its Ideological Role in Yiddish Philology
philological encounters � (�0�7) 368-387 brill.com/phen The Semitic Component in Yiddish and its Ideological Role in Yiddish Philology Tal Hever-Chybowski Paris Yiddish Center—Medem Library [email protected] Abstract The article discusses the ideological role played by the Semitic component in Yiddish in four major texts of Yiddish philology from the first half of the 20th century: Ysroel Haim Taviov’s “The Hebrew Elements of the Jargon” (1904); Ber Borochov’s “The Tasks of Yiddish Philology” (1913); Nokhem Shtif’s “The Social Differentiation of Yiddish: Hebrew Elements in the Language” (1929); and Max Weinreich’s “What Would Yiddish Have Been without Hebrew?” (1931). The article explores the ways in which these texts attribute various religious, national, psychological and class values to the Semitic com- ponent in Yiddish, while debating its ontological status and making prescriptive sug- gestions regarding its future. It argues that all four philologists set the Semitic component of Yiddish in service of their own ideological visions of Jewish linguistic, national and ethnic identity (Yiddishism, Hebraism, Soviet Socialism, etc.), thus blur- ring the boundaries between descriptive linguistics and ideologically engaged philology. Keywords Yiddish – loshn-koydesh – semitic philology – Hebraism – Yiddishism – dehebraization Yiddish, although written in the Hebrew alphabet, is predominantly Germanic in its linguistic structure and vocabulary.* It also possesses substantial Slavic * The comments of Yitskhok Niborski, Natalia Krynicka and of the anonymous reviewer have greatly improved this article, and I am deeply indebted to them for their help. © koninklijke brill nv, leiden, ���7 | doi �0.��63/�45�9�97-��Downloaded34003� from Brill.com09/23/2021 11:50:14AM via free access The Semitic Component In Yiddish 369 and Semitic elements, and shows some traces of the Romance languages. -
The Edmond De Rothschild Research Series
The Edmond de Rothschild Research Series A collection of studies in the area of: Baron de Rothschild's ("Hanadiv's") Legacy 2018 The Edmond de Rothschild Research Series A collection of studies in the area of: Baron de Rothschild's ("Hanadiv's") Legacy 2018 Dear Partners, The Edmond de Rothschild Foundation (Israel) is spearheading philanthropic dedication to building an inclusive society by promoting excellence, diversity and leadership through higher education. Catalyzing true change and developing a cohesive society through dozens of innovative projects across the country, the Foundation provides growth and empowerment opportunities to the many communities in Israel. We develop and support novel solutions and creative partnerships, while evaluating result-driven programs with true social impact. In keeping with its philosophy of strategic philanthropy, the Foundation established the Edmond de Rothschild Research Series, to promote excellence in research and expand the knowledge in the Foundation’s areas of interest. The booklet before you centers on Baron de Rothschild's ("Hanadiv's") Legacy, as part of the first research series which focused on three main areas: 1. Access to and Success in Higher Education: As part of its efforts to reduce social gaps, the Foundation strives to insure access to and success in higher education for periphery populations. It supports programs aimed at improving access to higher education options through preparation and guidance, reducing academic student dropout rates, and translating graduates’ education into commensurate employment. 2. Measurement and Evaluation: The Foundation seeks to constantly enhance its social impact and therefore, emphasizes measurement and evaluation of the projects it supports according to predefined, coherent criteria. -
R. Judah He-Hasid Or R. Moshe Zaltman: Who Proposed That Torah Verses Were Written After the Time of Moses?
See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/300419461 R. Judah he-Hasid or R. Moshe Zaltman: who proposed that Torah verses were written after the time of Moses? Article in Journal of Jewish Studies · April 2015 DOI: 10.18647/3213/JJS-2015 CITATION READS 1 116 1 author: Eran Viezel Ben-Gurion University of the Negev 25 PUBLICATIONS 7 CITATIONS SEE PROFILE All content following this page was uploaded by Eran Viezel on 20 June 2019. The user has requested enhancement of the downloaded file. journal of jewish studies | vol. lxvi | no. 1 | spring 2015 R. Judah he-Hasid or R. Moshe Zaltman: who proposed that Torah verses were written after the time of Moses? eran viezel Ben-gurion university, israel aBstract In the year 1975, I.S. Lange published an anthology of commentaries entitled Commentaries on the Torah of R. Judah he-Hasid. In three of the commentaries included in this collection, the exegete suggests that the Torah includes post-Mosaic interpolations. In an additional passage, the commentator maintains that David removed psalms from the Torah and incorporated them into the book of Psalms. Some Orthodox rabbis found these comments to be heretical and rejected the possibility that they were written by R. Judah he-Hasid. In response to this criticism, Lange published a censored edition of the book, without the controversial sections. These four passages have been subject to considerable academic inquiry. On the basis of these commentaries, it is commonly maintained that R. Judah he-Hasid had idiosyncratic views about the composition of the Hebrew Bible. -
Conversation About Life in Kamenka, 1920S-1940S Written by Elisha Roith, Israel
Conversation about life in Kamenka, 1920s-1940s Written by Elisha Roith, Israel On August 3, 2002, Ofra Zilbershats invited the surviving children of Tsipa Shlafer and Mordekhai Perlman. Rokhele and Manya were already deceased, at that time. Judith participated in the conversation, at the age of 94, Borya was 92 years old, and Sarah was 85. Additional participants were their daughters Dalia, Ofra, and Amira, their spouses, and Elisha, the 'senior grandchild,' Rokhele's son. Elisha began the meeting, attempting to delineate the parameters of the dialogue, and the sequence of events. He concluded his remarks in stating that "in Kaminka, there were some pogroms, a bit of revolution…" Borya: Some?! I remember a lot!... they called it a street there 'Yendrot' - the other street, that is how they called it. Judith: That was also the main street. Borya: And I should quite like to go there, and wish I could merit reciting qaddish over the grave of Grandmother and Grandfather. My grandmother was killed in front of me, I saw her, and how they murdered her - and the reason that I saw her... it was a pogrom. Elisha: Whose? By Petlura? Borya: No, no. By Denikin. We ran off, we had some Christian neighbors who were not bad; we escaped to their house, and they hid us. Grandmother was with us, and at noon, she suddenly said, "I need to see what is going on there." She wanted to see if the house was still in order, if it yet stood. I said... I was still a child... We said, "No. -
Israeli Historiograhy's Treatment of The
Yechiam Weitz Dialectical versus Unequivocal Israeli Historiography’s Treatment of the Yishuv and Zionist Movement Attitudes toward the Holocaust In November 1994, I helped organize a conference called “Vision and Revision.” Its subject was to be “One Hundred Years of Zionist Histo- riography,”1 but in fact it focused on the stormy debate between Zionists and post-Zionists or Old and New Historians, a theme that pervaded Is- rael’s public and academic discourse at the time. The discussion revolved around a number of topics and issues, such as the birth of the Arab refugee question in the War of Independence and matters concerning the war itself. Another key element of the controversy involved the attitude of the Yishuv (the Jewish community in prestate Israel) and the Zionist move- ment toward the Holocaust. There were several parts to the question: what was the goal of the Yishuv and the Zionist leadership—to save the Jews who were perishing in smoldering Europe or to save Zionism? What was more important to Zionism—to add a new cowshed at Kib- butz ‘Ein Harod and purchase another dunam of land in the Negev or Galilee or the desperate attempt to douse the European inferno with a cup of water? What, in those bleak times, motivated the head of the or- ganized Yishuv, David Ben-Gurion: “Palestinocentrism,” and perhaps even loathing for diaspora Jewry, or the agonizing considerations of a leader in a period of crisis unprecedented in human history? These questions were not confined to World War II and the destruc- tion of European Jewry (1939–45) but extended back to the 1930s and forward to the postwar years. -
History and Politics of Nomadism in Modern Palestine (1882-1948)
History and Politics of Nomadism in Modern Palestine (1882-1948) A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Arabic and Islamic Studies By Seraje Assi, M.A. Washington, DC May 30, 2016 Copyright 2016 by Seraje Assi All Rights Reserved ii History and Politics of Nomadism in Modern Palestine (1882-1948) Seraje Assi, M.A. Thesis Advisor: Judith Tucker, Ph.D. ABSTRACT My research examines contending visions on nomadism in modern Palestine. It is a comparative study that covers British, Arab and Zionist attitudes to nomadism. By nomadism I refer to a form of territorialist discourse, one which views tribal formations as the antithesis of national and land rights, thus justifying the exteriority of nomadism to the state apparatus. Drawing on primary sources in Arabic and Hebrew, I show how local conceptions of nomadism have been reconstructed on new legal taxonomies rooted in modern European theories and praxis. By undertaking a comparative approach, I maintain that the introduction of these taxonomies transformed not only local Palestinian perceptions of nomadism, but perceptions that characterized early Zionist literature. The purpose of my research is not to provide a legal framework for nomadism on the basis of these taxonomies. Quite the contrary, it is to show how nomadism, as a set of official narratives on the Bedouin of Palestine, failed to imagine nationhood and statehood beyond the single apparatus of settlement. iii The research and writing of this thesis is dedicated to everyone who helped along the way. -
Down with Britain, Away with Zionism: the 'Canaanites'
DOWN WITH BRITAIN, AWAY WITH ZIONISM: THE ‘CANAANITES’ AND ‘LOHAMEY HERUT ISRAEL’ BETWEEN TWO ADVERSARIES Roman Vater* ABSTRACT: The imposition of the British Mandate over Palestine in 1922 put the Zionist leadership between a rock and a hard place, between its declared allegiance to the idea of Jewish sovereignty and the necessity of cooperation with a foreign ruler. Eventually, both Labour and Revisionist Zionism accommodated themselves to the new situation and chose a strategic partnership with the British Empire. However, dissident opinions within the Revisionist movement were voiced by a group known as the Maximalist Revisionists from the early 1930s. This article analyzes the intellectual and political development of two Maximalist Revisionists – Yonatan Ratosh and Israel Eldad – tracing their gradual shift to anti-Zionist positions. Some questions raised include: when does opposition to Zionist politics transform into opposition to Zionist ideology, and what are the implications of such a transition for the Israeli political scene after 1948? Introduction The standard narrative of Israel’s journey to independence goes generally as follows: when the British military rule in Palestine was replaced in 1922 with a Mandate of which the purpose was to implement the 1917 Balfour Declaration promising support for a Jewish ‘national home’, the Jewish Yishuv in Palestine gained a powerful protector. In consequence, Zionist politics underwent a serious shift when both the leftist Labour camp, led by David Ben-Gurion (1886-1973), and the rightist Revisionist camp, led by Zeev (Vladimir) Jabotinsky (1880-1940), threw in their lot with Britain. The idea of the ‘covenant between the Empire and the Hebrew state’1 became a paradigm for both camps, which (temporarily) replaced their demand for a Jewish state with the long-term prospect of bringing the Yishuv to qualitative and quantitative supremacy over the Palestinian Arabs under the wings of the British Empire. -
The Reproduction of Settler Colonialism in Palestine
JPR The Reproduction of Settler Colonialism in Palestine Marcelo Svirsky Abstract: Critical scholarship on Palestine/Israel tends to focus on conceptualising the settler colonial practices that characterise this conflict but have failed to account for how these practices are reproduced and sustained over time. To address this gap, rather than focusing on Israel’s quantifiable strengths such as military might, the use of law, the economy, and diplomacy, this article investigates the reciprocal relations between the formation of Israeli modes of being or subjectivities, on the one hand, and the generation and distribution of settler colonial surplus, on the other. The examination of the processes of subjectivity formation in their settler colonial register on the side of the coloniser allows understating how the circuits of settler colonial power endure. Keywords: Israel, Palestine, settler colonialism, subjectivity Introduction mages of Israeli aggression abound in the media: reports, photographs and video clips of Israeli soldiers and police officers beating and shooting unarmed Palestinians; airplanes indiscriminately bombing cities and towns in the Gaza Strip; Israelis uprooting Palestinian Iolive groves in the West Bank; army tractors using their blades to flatten Palestinian villages; Israeli politicians announcing new discriminatory laws against the Palestinian citizens of Israel, or threatening a new attack on Gaza or the West Bank; everyday harassment occurring at checkpoints; interviews with Israeli passers-by shouting out their