Jewish Intellectual History: 16Th to 20Th Century Course Guidebook
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Understanding the Major Branches of Modern Judaism May 10, 2012
Understanding the Major Branches of Modern Judaism May 10, 2012 Initial terms: 24 or 72 kinds Torah/Talmud (oral/written law).Halacha orthopraxy/orthodoxy, haskalah Babylonian Talmud kabbalah, Sephardic, Ashkenazi (with material gleaned from Wikipedia articles- no access to my books yet) Modern Judaism is loosely broken into three main branches: Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism (Chasidic Chabad) but can actually include a wide range of beliefs. Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, Orthodox groups characterize non-Orthodox forms of Judaism as heretical Reform Judaism is a phrase that refers to various beliefs, practices and organizations associated with the Reform Jewish movement in North America, the United Kingdom and elsewhere.[1] In general, Reform Judaism maintains that Judaism and Jewish traditions should be modernized and compatible with participation in the surrounding culture. Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.[2][3] Similar movements that are also occasionally called "Reform" include the Israeli Progressive Movement and its worldwide counterpart. -
INFORMATION ISSUED by the ASSOCIATION of JEWISH REFUGEES in GREAT BRITAIN 8 FAIRFAX MANSIONS, Office and Consulting Hours: FINCHLEY ROAD (Comer Fairfax Rosdl, LONDON
Vol. XV No. 5 May, 1960 INFORMATION ISSUED BY THE ASSOCIATION OF JEWISH REFUGEES IN GREAT BRITAIN 8 FAIRFAX MANSIONS, Office and Consulting Hours: FINCHLEY ROAD (Comer Fairfax Rosdl, LONDON. N.W.3 Mondaylo Thursday 10 a.m.—I p.m. 3—6 p.m. Telephone: MAIda Vale 9096'7 (General Officel Friday 10 a.m.—l p.m. MAIda Vale 4449 (Employinent Agency and Socia) Services Dept.) ^i"* G. Reichmann hatte. Das Wiedergutmachungswerk, das der Herr Bundeskanzler mit der Hilfe seiner Parteifreunde und -gegner ins Leben gerufen hat, wird von den Menschen meines Kreises nicht nur wegen des DER FEIND IST DIE LAUHEIT materiellen Ergebnisses, sondern als Symbol guten Willens und ausgleichender Tat anerkannt. Und doch : trotz vieler hoffnungsvoUer Anfange Zur deutschen Situation von heute sind wir heute nicht zusammengekommen, um uns an Erfolgen zu freuen. Wir stehen vielmehr unter Wie wir bereits in der vorigen Nuininer berichteten, fandeu im Rahmen der " Woche dem Eindruck schwerer Riickschlage auf dem der Bruederlichkeit " in zahlreichen Staedten der Bundesrepublik und in West-Berlin Kund- rniihsamen Weg zueinander. Seien wir ganz offen : getungen statt. Die Redner waren in den meisten FaeUen fuehrende nichtjuedische sie kamen nicht unerwartet. Unerwar.tet konnten Persoenlichkeiten des oeffentlichen Lebens in Deutschland. Das folgende, gekuerzt wieder sie eigentlich nur von dem empfunden werden, gegebene Referat. das Dr. Eva G. Reichmann (London) auf der Kundgebung in Bonn hielt, der mit den Verhaltnissen in Deutschland wenig duerfte fuer unsere Leser deshalb von besonderem Interesse sein, weil es das Problem in vertraut war. Wer wie meine Mitarbeiter von der einer Weise darstellt. -
The Jews of Poland We Are Dedicated to Making Your Experience Rich in Content and Superior in Comfort
A Program for the Museum of Jewish Heritage Yesterday, Today and Tomorrow The Jews of Poland We are dedicated to making your experience rich in content and superior in comfort. October 1–12, 2021 This unique travel program combines the expertise and resources of two organizations that cherish the traditions, achievements, and faith of Jewish communities – past and present – around the world. Jewish Heritage Travel and the Museum of Jewish Heritage are delighted to have the opportunity to share this rich, varied, and poignant history and culture with you on these select trips. We look forward to traveling with you. Program Overview Before World War II, Poland’s 3 million Jews represented one of the largest and most influential Jewish communities in the world. The diverse community included Hasidim, secular Jewish intellectuals, Yiddish writers, Zionists, and socialists. Recently, a world-class museum opened in Warsaw, devoted to what Jewish life and culture were like in Poland. Jewish festivals in Kraków and other parts of Poland attract tens of thousands of people each year. Additionally, several universities have opened Judaic studies departments that have nurtured graduate students who have published impressive publications, bringing to life important aspects of Poland’s astonishingly rich Jewish history and culture. Join us on what promises to be a meaningful and fascinating trip— beginning in Warsaw, where a highlight will be a guided tour of the Museum of the History of Polish Jews, a museum that explores Poland’s 1,000-year Jewish history. Additionally, in Warsaw, we will visit sites including the monument to the Warsaw Ghetto uprising, the memorial of Mila 18, and the Umschlagplatz—the site from which Jews were deported to Auschwitz and Treblinka. -
Introduction
Introduction Early Jewish Mysticism Although this investigation will focus mainly on the roots of the Metatron lore, this Jewish tradition cannot be fully understood without addressing its broader theological and historical context, which includes a religious movement known as early Jewish mysticism. Research must therefore begin with clarifying some notions and positions pertaining to the investigation of this broader religious phenomenon. The roots of the current scholarly discussion on the origin, aim, and content of early Jewish mysticism can be traced to the writings of Gershom Scholem. His studies marked in many ways a profound breach with the previous paradigm of 19th and early 20th century scholarship solidified in the Wissenschaft des Judentums movement which viewed Jewish mystical developments as based on ideas late and external to Judaism.1 In his seminal research, Major Trends in Jewish Mysticism, as well as other publications,2 Scholem saw his main task as clarifying the origins of early Jewish mysticism on the basis of new methodological premises, which, in contrast to the scholars of the Wissenschaft des Judentums, approached early Jewish mysticism as a genuine Jewish movement with roots in biblical and pseudepigraphic traditions. Scholem’s project was not an easy one, and in ————— 1 One of the representatives of this movement, Heinrich Graetz, considered the Hekhalot writings as late compositions dated to the end of the Geonic period. He viewed the Hekhalot literature as “a compound of misunderstood Agadas, and of Jewish, Christian, and Mahometan fantastic notions, clothed in mystical obscurity, and pretended to be a revelation.” H. Graetz, History of the Jews (6 vols.; Philadelphia: The Jewish Publication Society of America, 1894) 3.153. -
A New Essenism: Heinrich Graetz and Mysticism
Trinity College Trinity College Digital Repository Faculty Scholarship 1998 A New Essenism: Heinrich Graetz and Mysticism Jonathan Elukin Trinity College, [email protected] Follow this and additional works at: https://digitalrepository.trincoll.edu/facpub Part of the History Commons Copyright © 1998 The Journal of the History of Ideas, Inc.. All rights reserved. Journal of the History of Ideas 59.1 (1998) 135-148 A New Essenism: Heinrich Graetz and Mysticism Jonathan M. Elukin Since the Reformation, European Christians have sought to understand the origins of Christianity by studying the world of Second Temple Judaism. These efforts created a fund of scholarly knowledge of ancient Judaism, but they labored under deep-seated pre judices about the nature of Judaism. When Jewish scholars in nineteenth-century Europe, primarily in Germany, came to study their own history as part of the Wissenschaft des Judentums movement, they too looked to the ancient Jewish past as a crucia l element in understanding Jewish history. A central figure in the Wissenschaft movement was Heinrich Graetz (1817-1891). 1 In his massive history of the Jews, the dominant synthesis of Jewish history until well into the twentieth century, Graetz constructed a narrative of Jewish history that imbedded mysticism deep within the Jewish past, finding its origins in the first-cen tury sectarian Essenes. 2 Anchoring mysticism among the Essenes was crucial for Graetz's larger narrative of the history of Judaism, which he saw as a continuing struggle between the corrosive effects of mysticism [End Page 135] and the rational rabbinic tradition. An unchanging mysticism was a mirror image of the unchanging monotheistic essence of normative Judaism that dominated Graetz's understanding of Jewish history. -
Spring 2021 Syllabus
Modern Jewish History Professor Nancy Sinkoff History 01:506:272:01/Jewish Studies 01:563:202:01 Spring 2021 DRAFT Office Hours: By ZOOM appointment email: [email protected] Assemblée Nationale, where the Jews of France were granted citizenship in 1791 ____________________________________________________________________________ Modernity posed challenging questions to the Jews, unsettling previously held beliefs and sources of identity. What, moderns—and Jews themselves—asked, are Jews? A religion, a race, a nation, an ethnicity, or a people? What language(s) do they speak, read, and write? To whom do their loyalties belong? To their local community, to the political states or empires in which they reside, to Jews around the world, to a Jewish state, or to all of humanity? What role would traditional religious structures and authority play in the Jews’ encounter with modern values, such as secularization, democracy, gender equality, and religious tolerance? How would Jews respond to new forms of antagonism or hatred against them? This course will address these challenges through a survey of the social, economic, political, religious, and cultural history of European and N. American Jewry from the sixteenth century to the present. Topics to be covered include: Marranism and New Christians, the European State and the Jews, the Money Economy and the “Jewish Question,” Jewish autonomy, the political emancipation of the Jews, religious reform, modern antisemitism, nationalism, WWI, Jewish life during the interwar years in both the United States and Europe, WWII, and postwar Jewish life. It will examine the changes in Jewish life Modern Jewish History Syllabus, S21 1 engendered by modernity and explore the responses of the Jews to its challenges. -
Rethinking Modernity in the Light of Early Modernity
University of Pennsylvania ScholarlyCommons Departmental Papers (History) Department of History 2017 Looking Backward and Forward: Rethinking Modernity in the Light of Early Modernity David B. Ruderman University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/history_papers Part of the Cultural History Commons, European History Commons, History of Religion Commons, and the Jewish Studies Commons Recommended Citation (OVERRIDE) Ruderman, D.B. (2017). Looking Backward and Forward: Rethinking Jewish Modernity in the Light of Early Modernity. In Karp, J., & Sutcliffe, A. (Eds.), The Cambridge History of Judaism, Volume 7: The Early Modern World, 1089-1109. Cambridge University Press. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/history_papers/64 For more information, please contact [email protected]. Looking Backward and Forward: Rethinking Modernity in the Light of Early Modernity Abstract Given its composite nature, The Cambridge History of Early Modern Judaism cannot easily stake out a single authoritative position on what early modern Jewish culture and society means in its totality. Taking as a whole the variegated perspectives presented elsewhere in this volume, and despite the strong hands of the editors in organizing a coherent exposition of the period, it is virtually impossible to expect one unified viewpoint ot emerge. Without some notion of what the whole representes, however, one is hard pressed to suggest in what ways this epoch is continuous or discontinuous with the period that follows it — that is, the modern period itself. Disciplines Cultural History | European History | History | History of Religion | Jewish Studies This book chapter is available at ScholarlyCommons: https://repository.upenn.edu/history_papers/64 chapter 41 LOOKING BACKWARD AND FORWARD Rethinking Jewish Modernity in the Light of Early Modernity david b. -
Are Jews the Only True Monotheists? Some Critical Reflections in Jewish Thought from the Renaissance to the Present
University of Pennsylvania ScholarlyCommons Departmental Papers (History) Department of History 2015 Are Jews the Only True Monotheists? Some Critical Reflections in Jewish Thought from the Renaissance to the Present David B. Ruderman University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/history_papers Part of the History of Religion Commons, Intellectual History Commons, Jewish Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Ruderman, D. B. (2015). Are Jews the Only True Monotheists? Some Critical Reflections in Jewish Thought from the Renaissance to the Present. Melilah: Manchester Journal of Jewish Studies, 12 22-30. Retrieved from https://repository.upenn.edu/history_papers/39 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/history_papers/39 For more information, please contact [email protected]. Are Jews the Only True Monotheists? Some Critical Reflections in Jewish Thought from the Renaissance to the Present Abstract Monotheism, by simple definition, implies a belief in one God for all peoples, not for one particular nation. But as the Shemah prayer recalls, God spoke exclusively to Israel in insisting that God is one. This address came to define the essential nature of the Jewish faith, setting it apart from all other faiths both in the pre-modern and modern worlds. This essay explores the positions of a variety of thinkers on the question of the exclusive status of monotheism in Judaism from the Renaissance until the present day. It first discusses the challenge offered to Judaism by the Renaissance thinker Pico della Mirandola and his notion of ancient theology which claimed a common core of belief among all nations and cultures. -
Solomon Dubno, His Eastern European Scholarship, and the German Haskalah
Zuzanna Krzemien Solomon Dubno, His Eastern European Scholarship, and the German Haskalah This article examines the life and works of Solomon Dubno (1738–1813), an Eastern European intellectual who lived and worked in Berlin over a period of ten years. While he is remembered as an initiator of the publication Sefer netivot ha-shalom [Paths of Peace], and for his work on the commentary (Bi’ur) of Moses Mendelssohn’s Pentateuch translation,1 Dubno’s influence on the early German Jewish Enlightenment, as a commentator of the book of Genesis, has been largely forgotten. Following a dispute with Mendelssohn, Dubno abandoned the Bi’ur project and headed for Vilna. There, he persuaded several members of the rabbinical elite of the need to create a new Bible commentary under his authorship, which could be published together with the Aramaic translation of Onkelos. He aimed to facilitate a correct understanding of the sacred text among Eastern European Jews, for whom Mendelssohn’s translation was not easily understandable, and which was regarded as a German textbook rather than a tool for enhanced study of the Torah. In this way, Dubno combined the maskilic program of Berlin Jewry with the Eastern European reverence for a traditional religious education. The Life and Works of Solomon Dubno Solomon ben Yoel Dubno was a renowned scholar from Eastern Europe and a preeminent representative of the early Jewish Enlightenment (Haskalah), who found recognition among his contemporaries through his poetry and expertise in Hebrew grammar. He was educated under the tutelage of Solomon Chelm (1717–1781),2 whose Sha’arei ne’imah [Gates of Melody], a work on accentuation in 1 Moses Mendelssohn (ed.), Sefer netivot ha-shalom [Paths of Peace] (Berlin: George Friederich Starcke, 1780–1783). -
THE STORY of the 9Th of ADAR TOLD THROUGH DISAGREEMENTS
THE STORY OF THE 9th OF ADAR TOLD THROUGH DISAGREEMENTS Daniel Roth Introduction The 9Adar Project: Jewish Week of Constructive Conflict seeks to cultivate the culture of constructive conflict and healthy disagreement across personal, political, and religious divides. The project does this through promoting public awareness around the annual Jewish Week of Constructive Conflict which occurs from the 2nd through the 9th of the Hebrew month of Adar. This document is an attempt to tell the story of the 9th of Adar directly through the sources. On virtually every aspect of the story, the sources themselves are full of disagreement, and this document addresses the sources through these various disagreements. An understanding of disagreements for the sake of Heaven (mahloket l'shem is recommended. See the G-dCast video and sources for )מחלוקת לשם שנים/shamayim "Disagreements for the Sake of Heaven". This document is not comprehensive nor is it meant to be a lesson plan or stand-alone lesson. It does, however, contain some guiding questions that can be used in an adult education setting. For more information, see www.9Adar.org. The 9Adar Project is a project of the Pardes Center for Judaism and Conflict Resolution, part of the Pardes Institute of Jewish Studies. 1 Disagreement #1: What exactly happened on the 9th of Adar? Perhaps the most authoritative source that mentions the 9th of Adar is Rabbi Yosef Karo’s Shulchan Aruch. Read this source carefully. What is clear and unclear about this day? שולחן ערוך אורח חיים הל' תענית (Shulchan Aruch, Laws of Fasts (580 תקפ (Rabbi Yosef Karo, 1488–1575, Spain/Land of Israel) אלו הימים שאירעו בהם צרות These are the days that tragedies befell our לאבותינו וראוי להתענות בהם.. -
Werdiger on Kohler, 'Kabbalah Research in the Wissenschaft Des Judentums (1820-1880): the Foundation of an Academic Discipline'
H-Judaic Werdiger on Kohler, 'Kabbalah Research in the Wissenschaft des Judentums (1820-1880): The Foundation of an Academic Discipline' Review published on Monday, April 20, 2020 George Y. Kohler. Kabbalah Research in the Wissenschaft des Judentums (1820-1880): The Foundation of an Academic Discipline. Berlin: De Gruyter, 2019. 282 pp. $114.99 (cloth), ISBN 978-3-11-062037-5. Reviewed by Ori Werdiger (University of Chicago)Published on H-Judaic (April, 2020) Commissioned by Barbara Krawcowicz (Norwegian University of Science and Technology) Printable Version: http://www.h-net.org/reviews/showpdf.php?id=54537 “It is very meritorious to provide information about the essence and substance of such a profound intellectual endeavor, especially if its creations are only accessible to such a small number of scholars, and have up to now so often been misunderstood.” This observation was made by a towering figure of nineteenth-century Wissenschaft des Judentums, the historian Isaac Marcus Jost. The endeavor to which Jost referred was kabbalah and its literary productions, one of many research objects of the then emerging field of Jewish studies in Germany. Yet, within this endorsement of research on Jewish mysticism, made on the occasion of reviewing a monograph on the history of kabbalah by his colleague Adolf Jellinek, Jost also confessed he viewed kabbalah as nothing short of “aberrances of the human intellect” (p. 124). An aberrancy, then, that nevertheless must be thoroughly studied and explained. In contrast to nineteenth-century Germany, in today’s arguably post-secular age, Jewish mysticism often counts among the most studied and in a certain way also most accessible elements of Judaism, both in the academy and in popular culture. -
Judaism Organized Concepts of Life and Organicity in German-Jewish Scholarship During the Nineteenth Century
UNIVERSITY OF AMSTERDAM Judaism Organized Concepts of Life and Organicity in German-Jewish Scholarship during the Nineteenth Century Student Diederik Broeks Student ID 10049444 Supervisor prof. dr. I.E. Zwiep Second reader dr. A.K. Mohnkern Word count 19456 MA-Thesis Hebrew and Jewish Studies (Middle Eastern Studies) TABLE OF CONTENTS Abstract ............................................................................................................................. 3 Introduction: Conceptions of life in Jewish scholarship .................................................. 5 General introduction ..................................................................................................... 5 Research question ......................................................................................................... 6 Structure ........................................................................................................................ 8 Romantic Trends and Imagery in Judaism ................................................................... 8 On the phrase ‘Wissenschaft des Judentums’ ............................................................. 11 Notes on translation .................................................................................................... 12 Chapter 1: Cultivation and Harvest ................................................................................ 14 1.1 Reproducing Judaism: Leopold Zunz ................................................................... 14 1.2 An Overgrown Garden: