{"title":"Reflections on the State of Eastern European Jewish Studies: Editor’s Introduction","authors":"D. Myers","doi":"10.1353/jqr.2022.0008","DOIUrl":"https://doi.org/10.1353/jqr.2022.0008","url":null,"abstract":"","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"1 1","pages":"215 - 217"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72666023","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
“ K A R L M A R X WA S a German phi los o pher,” writes Leszek Kołakowski in the introduction to his history of Marxist thought. “This does not sound a particularly enlightening statement, yet it is not so commonplace as it may at first appear.”1 Mimicking the Polish phi los o pher, I will begin by saying that Hasidism (lehavdil!) was an Eastern Eu ro pean phenomenon. And while this statement sounds trivial, and recurs in many publications about Hasidism, it has had limited impact on the shape of Hasidic studies. There is little of Eastern Eu rope in Hasidic studies, and, conversely (and to some extent resulting from this), there is very little Hasidism in the Jewish studies programs taught in Eastern Eu rope. This short essay is not— and cannot be— a thorough critique of the field of Hasidic studies. Still, my general impression is that there are three dominant modes in which Hasidic scholars engage with Eastern Eu rope. The first one is inadvertent erasure, in which this geography is relegated to the margins by, to paraphrase Daniel Dennett, freefloating rationales of Hasidic theology. The second one uses Eastern Eu rope as a symbolic reservoir of Hasidic culture divorced from its complex historical context, a frum variation of the Yiddishland nostalgia. The third one treats Eastern Eu ro pean spaces as actualized by Hasidic per for mance. My intention is not to discredit the prolific production of Hasidism scholarship in the phenomenology of religion, cultural history, history of ideas, anthropology, literary studies, and so on. Many excellent and illuminating studies emerge from these perspectives, but I would say that their relation to Eastern Europe is tangential at best. For the rec ord, my own work subscribes heavi ly to the first and third models.
{"title":"The Eastern European Problem of Hasidic Studies","authors":"W. Tworek","doi":"10.1353/jqr.2022.0016","DOIUrl":"https://doi.org/10.1353/jqr.2022.0016","url":null,"abstract":"“ K A R L M A R X WA S a German phi los o pher,” writes Leszek Kołakowski in the introduction to his history of Marxist thought. “This does not sound a particularly enlightening statement, yet it is not so commonplace as it may at first appear.”1 Mimicking the Polish phi los o pher, I will begin by saying that Hasidism (lehavdil!) was an Eastern Eu ro pean phenomenon. And while this statement sounds trivial, and recurs in many publications about Hasidism, it has had limited impact on the shape of Hasidic studies. There is little of Eastern Eu rope in Hasidic studies, and, conversely (and to some extent resulting from this), there is very little Hasidism in the Jewish studies programs taught in Eastern Eu rope. This short essay is not— and cannot be— a thorough critique of the field of Hasidic studies. Still, my general impression is that there are three dominant modes in which Hasidic scholars engage with Eastern Eu rope. The first one is inadvertent erasure, in which this geography is relegated to the margins by, to paraphrase Daniel Dennett, freefloating rationales of Hasidic theology. The second one uses Eastern Eu rope as a symbolic reservoir of Hasidic culture divorced from its complex historical context, a frum variation of the Yiddishland nostalgia. The third one treats Eastern Eu ro pean spaces as actualized by Hasidic per for mance. My intention is not to discredit the prolific production of Hasidism scholarship in the phenomenology of religion, cultural history, history of ideas, anthropology, literary studies, and so on. Many excellent and illuminating studies emerge from these perspectives, but I would say that their relation to Eastern Europe is tangential at best. For the rec ord, my own work subscribes heavi ly to the first and third models.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"73 1","pages":"256 - 259"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83201235","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay offers a new perspective on childhood and youth in Morocco and western Algeria beginning in the last decades of the nineteenth century. Since most current studies of childhood and youth in that era focus mainly on Europe, and very seldom on Asia and Africa, our knowledge of the latter is limited, particularly with respect to the Jewish communities of Muslim lands as opposed to those of Europe. Furthermore, existing research has relied on texts authored by adults which normally depict childhood solely in the context of the Jewish calendar and Jewish life cycle, but ignores the political, social, and cultural processes set in motion during the mid-nineteenth century which precipitated changes across North Africa with a bearing on children and youth. Based on a review of French texts written by youth in Morocco and western Algeria during the early 1930s and published in a Morocco-based Jewish newspaper, I propose a model of multiple modernities in Jewish childhood and youth throughout the region. The model comprises a variety of programs: the adoption of modern European ideals, educational values, and leisure culture; the emergence of a modern national Jewish identity, Hebrew and Zionist; the continued observance of family and community traditions; and finally, the cultural segregation of Jewish youth from the surrounding population.
{"title":"“Jeune Israël”: Multiple Modernities of Jewish Childhood and Youth in Morocco in the First Half of the Twentieth Century","authors":"David Guedj","doi":"10.1353/jqr.2022.0019","DOIUrl":"https://doi.org/10.1353/jqr.2022.0019","url":null,"abstract":"Abstract:This essay offers a new perspective on childhood and youth in Morocco and western Algeria beginning in the last decades of the nineteenth century. Since most current studies of childhood and youth in that era focus mainly on Europe, and very seldom on Asia and Africa, our knowledge of the latter is limited, particularly with respect to the Jewish communities of Muslim lands as opposed to those of Europe. Furthermore, existing research has relied on texts authored by adults which normally depict childhood solely in the context of the Jewish calendar and Jewish life cycle, but ignores the political, social, and cultural processes set in motion during the mid-nineteenth century which precipitated changes across North Africa with a bearing on children and youth. Based on a review of French texts written by youth in Morocco and western Algeria during the early 1930s and published in a Morocco-based Jewish newspaper, I propose a model of multiple modernities in Jewish childhood and youth throughout the region. The model comprises a variety of programs: the adoption of modern European ideals, educational values, and leisure culture; the emergence of a modern national Jewish identity, Hebrew and Zionist; the continued observance of family and community traditions; and finally, the cultural segregation of Jewish youth from the surrounding population.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"49 1","pages":"316 - 343"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86099978","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dubnov’s critique of Zionism does not stem from the foundations of his views; on the contrary, Dubnov’s fundamental assumptions support Zionism in all re spects. It is clear: the “spiritual essence” of the nation of which Dubnov speaks is not some metaphysical “essence” [. . .] it is a mental backdrop that binds the shared lives of the people of the nation [. . .]. This “spiritual essence” requires the existence of a real framework, where each member of the national collective can be “ whole as he is”; that is, the “logical conclusion” of the “spiritual essence” is precisely the “Jewish State.”
{"title":"The Legacy of Dubnov and Eastern European Jewry in Israeli Scholarship","authors":"I. Bartal","doi":"10.1353/jqr.2022.0009","DOIUrl":"https://doi.org/10.1353/jqr.2022.0009","url":null,"abstract":"Dubnov’s critique of Zionism does not stem from the foundations of his views; on the contrary, Dubnov’s fundamental assumptions support Zionism in all re spects. It is clear: the “spiritual essence” of the nation of which Dubnov speaks is not some metaphysical “essence” [. . .] it is a mental backdrop that binds the shared lives of the people of the nation [. . .]. This “spiritual essence” requires the existence of a real framework, where each member of the national collective can be “ whole as he is”; that is, the “logical conclusion” of the “spiritual essence” is precisely the “Jewish State.”","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"60 1","pages":"218 - 223"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88232812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay presents an analysis of a story which has been largely neglected by scholars of what has come to be known as the “Yavne Cycle,” and of talmudic narrative as whole: the Bavli’s version of the story of R. Dosa ben Harkinas. I begin with a close reading of the story, focusing on its sophisticated use of point of view and irony, and then go on to consider its literary and cultural contexts. I seek to establish its status as a high point of talmudic narrative art, an important and highly distinctive element of the Yavne Cycle, and a powerful counter-voice in the Bavli as a whole. I further argue that this story is part of a larger body of texts in the Bavli that challenge the Bavli’s dominant discourse and values. These sources may in turn reflect the work of a group of dissident scholars who were active in the Babylonian academies.
摘要:本文分析了一个在很大程度上被学者们所忽视的故事，即所谓的“雅夫尼循环”，以及整个塔木德叙事:巴伐利版本的R. Dosa ben Harkinas的故事。我首先仔细阅读了这个故事，重点是它对观点和讽刺的复杂运用，然后继续考虑它的文学和文化背景。我试图确立它作为塔木德叙事艺术的一个高点的地位，一个重要的和高度独特的元素的亚夫周期，和一个强大的反对声音在巴伐利作为一个整体。我进一步认为，这个故事是巴伐利语中挑战巴伐利语主导话语和价值观的更大文本体的一部分。这些资料可能反过来反映了一群活跃在巴比伦学院的持不同政见的学者的工作。
{"title":"The Tradition vs. Individual Talent: Narrative Point of View and the Ideological Counter-Voice in the Story of R. Dosa ben Harkinas (bYevamot 16a)","authors":"Moshe Simon-Shoshan","doi":"10.1353/jqr.2022.0017","DOIUrl":"https://doi.org/10.1353/jqr.2022.0017","url":null,"abstract":"Abstract:This essay presents an analysis of a story which has been largely neglected by scholars of what has come to be known as the “Yavne Cycle,” and of talmudic narrative as whole: the Bavli’s version of the story of R. Dosa ben Harkinas. I begin with a close reading of the story, focusing on its sophisticated use of point of view and irony, and then go on to consider its literary and cultural contexts. I seek to establish its status as a high point of talmudic narrative art, an important and highly distinctive element of the Yavne Cycle, and a powerful counter-voice in the Bavli as a whole. I further argue that this story is part of a larger body of texts in the Bavli that challenge the Bavli’s dominant discourse and values. These sources may in turn reflect the work of a group of dissident scholars who were active in the Babylonian academies.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"41 1","pages":"261 - 288"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90235456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay describes a signe de renvoi that appears in Hebrew manuscripts from the tenth century up to the eighteenth. This sign can be found in almost all geographic regions in which Hebrew manuscripts were copied and in all literary genres. Unlike graphic signes de renvoi which appear in Hebrew manuscripts, the sign described in this paper consists of two Hebrew letters: דך. In the first part of the paper the various ways in which manuscript copyists employed this sign are described in detail. The second part describes the ancora sign, which can be found in Greek, and later also in Latin, papyri and manuscripts from the first century b.c.e. until the fifth century c.e., and attention is being called to the graphic and functional similitude between these two signs.
{"title":"DaKH: On One Reference Sign in Medieval Hebrew Manuscripts","authors":"Joel Binder, Mordechai Weintraub","doi":"10.1353/jqr.2022.0020","DOIUrl":"https://doi.org/10.1353/jqr.2022.0020","url":null,"abstract":"Abstract:This essay describes a signe de renvoi that appears in Hebrew manuscripts from the tenth century up to the eighteenth. This sign can be found in almost all geographic regions in which Hebrew manuscripts were copied and in all literary genres. Unlike graphic signes de renvoi which appear in Hebrew manuscripts, the sign described in this paper consists of two Hebrew letters: דך. In the first part of the paper the various ways in which manuscript copyists employed this sign are described in detail. The second part describes the ancora sign, which can be found in Greek, and later also in Latin, papyri and manuscripts from the first century b.c.e. until the fifth century c.e., and attention is being called to the graphic and functional similitude between these two signs.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"111 1","pages":"345 - 356"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85344337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This study, based on quantitative analysis of several bibliometric datasets, examines the position of East European Jewish studies. It is argued here that the number of studies on East European Jewry, as exemplified by the datasets analyzed here, is not proportional to its demographic, sociopolitical, or cultural position in history. The proportion seems rather to replicate the mental maps of “centrality” and “marginality” in the contemporary world, with Israel as an important exception. It is further suggested that power relations between centers and peripheries of academic Jewish studies go along the lines of the more general mechanisms of systemic inequity in academia, for which geography and social diversity, together with gender, are the primary and best recognized factors of underrepresentation. The underrepresentation of Eastern Europe is even more transparent when viewed through the map of the geographical origin of the scholarship. Most high-profile scholarship is produced in North America and Israel, while the number of contributions coming from Eastern Europe is negligible. This is surprising when confronted with the apparent boom of Jewish studies in several countries of the region. The sample material analyzed here suggests the existence of self-limiting East European practices which create alternative local circulations for publications produced and distributed there that never merge into a wider international exchange of knowledge.
{"title":"Eastern European Jewish Studies: The Past Thirty Years","authors":"M. Wodziński","doi":"10.1353/jqr.2022.0007","DOIUrl":"https://doi.org/10.1353/jqr.2022.0007","url":null,"abstract":"Abstract:This study, based on quantitative analysis of several bibliometric datasets, examines the position of East European Jewish studies. It is argued here that the number of studies on East European Jewry, as exemplified by the datasets analyzed here, is not proportional to its demographic, sociopolitical, or cultural position in history. The proportion seems rather to replicate the mental maps of “centrality” and “marginality” in the contemporary world, with Israel as an important exception. It is further suggested that power relations between centers and peripheries of academic Jewish studies go along the lines of the more general mechanisms of systemic inequity in academia, for which geography and social diversity, together with gender, are the primary and best recognized factors of underrepresentation. The underrepresentation of Eastern Europe is even more transparent when viewed through the map of the geographical origin of the scholarship. Most high-profile scholarship is produced in North America and Israel, while the number of contributions coming from Eastern Europe is negligible. This is surprising when confronted with the apparent boom of Jewish studies in several countries of the region. The sample material analyzed here suggests the existence of self-limiting East European practices which create alternative local circulations for publications produced and distributed there that never merge into a wider international exchange of knowledge.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"30 1","pages":"193 - 214"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81006792","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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