“ W H AT W E N E E D is a history of the Jewish people during the period of Nazi rule, in which the central role is to be played by the Jewish People, not only as the victim of a tragedy, but also as the bearer of a communal existence with all the manifold and numerous aspects involved,” argued in 1959 historian and Holocaust survivor Philip Friedman.1 With his background as a scholar interested in the social and economic history of the Jews in Polish lands, emancipation, and local history, he now advocated for a “Judeocentric” study of the Holocaust.2 His approach echoed the practices of scholars and community activists who, already during the Holocaust, had strug gled to document the individual, familial, and communal responses to the German genocidal proj ect as part of the modern Jewish experience.3 After the war, this mission was reinstated and carried forward by survivorscholars such as Friedman, Szymon Datner, Rachela Auerbach, Michał Borwicz, and others. Although the Jewish experience was at the center of their attention, they sought to contextualize it with questions about the role of the local population, the attitudes of neighbors, and the scope of collaboration and assistance.4 Polish Jewish Holocaust scholars continued these efforts under the umbrella of the Jewish Historical Institute in Warsaw and on the pages of its journals, in Polish and in Yiddish. This was a vision that— for a limited audience in Poland and
“《W . H . AT . W . N . E . E . D》是一部纳粹统治时期犹太人的历史，犹太人在其中扮演了核心角色，他们不仅是悲剧的受害者，而且是社区存在的承担者，涉及到各种各样的方面。”他的背景是对波兰土地上犹太人的社会和经济史、解放和当地历史感兴趣的学者，他现在提倡对大屠杀进行“以犹太人为中心”的研究。他的方法与学者和社区活动家的做法相呼应，他们已经在大屠杀期间努力记录个人、家庭、以及作为现代犹太人经历一部分的对德国种族灭绝计划的公共反应战争结束后，这一使命被弗里德曼、西蒙·达特纳、蕾切拉·奥尔巴赫、米夏沃博维奇等幸存者学者恢复并发扬。虽然犹太人的经历是他们关注的中心，但他们试图将其与当地居民的作用、邻居的态度以及合作和援助的范围等问题联系起来波兰犹太人大屠杀学者在华沙犹太历史研究所的保护下，在其波兰语和意第绪语期刊的页面上继续进行这些努力。这是一种愿景，对于波兰和
{"title":"Precarious Muse: Holocaust Studies and Polish Jewish Studies","authors":"N. Aleksiun","doi":"10.1353/jqr.2022.0014","DOIUrl":"https://doi.org/10.1353/jqr.2022.0014","url":null,"abstract":"“ W H AT W E N E E D is a history of the Jewish people during the period of Nazi rule, in which the central role is to be played by the Jewish People, not only as the victim of a tragedy, but also as the bearer of a communal existence with all the manifold and numerous aspects involved,” argued in 1959 historian and Holocaust survivor Philip Friedman.1 With his background as a scholar interested in the social and economic history of the Jews in Polish lands, emancipation, and local history, he now advocated for a “Judeocentric” study of the Holocaust.2 His approach echoed the practices of scholars and community activists who, already during the Holocaust, had strug gled to document the individual, familial, and communal responses to the German genocidal proj ect as part of the modern Jewish experience.3 After the war, this mission was reinstated and carried forward by survivorscholars such as Friedman, Szymon Datner, Rachela Auerbach, Michał Borwicz, and others. Although the Jewish experience was at the center of their attention, they sought to contextualize it with questions about the role of the local population, the attitudes of neighbors, and the scope of collaboration and assistance.4 Polish Jewish Holocaust scholars continued these efforts under the umbrella of the Jewish Historical Institute in Warsaw and on the pages of its journals, in Polish and in Yiddish. This was a vision that— for a limited audience in Poland and","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"65 1","pages":"245 - 250"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74067884","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:Using the memorbikher literature, which has received only little scholarly attention so far, this article explores the position of the Jewish midwife in eighteenth-century Germany. The memorbikher genre allows us to decipher the activity of many Jewish women who were involved in midwifery and did not leave any trace in other sources from the period. It shows that boundaries between “official” and “unofficial,” “professional” and “unprofessional” midwives were fuzzy, and that a significant number of deliveries in the Jewish community were performed by midwives who were not connected to any formal authority.The article also traces the case of Haya’le, the Offenbach community’s official midwife, who was active in the city in the mid-eighteenth century, and whose illuminating case is described in detail in the local pinkas. Haya’le’s case enables us to grasp the complex status of Jewish midwives and to see them as active players who had the power to improve their positions, not as passive victims of the male establishment. The examination of memorbikher and pinkasim together provides a more complete picture of Jewish midwives in this period, and points to shifts in their social position that constituted an institutionalization of Jewish midwifery.
{"title":"“Like Puah and Shiphrah”: Jewish Midwives in Eighteenth-Century Germany","authors":"N. Zinger","doi":"10.1353/jqr.2022.0018","DOIUrl":"https://doi.org/10.1353/jqr.2022.0018","url":null,"abstract":"Abstract:Using the memorbikher literature, which has received only little scholarly attention so far, this article explores the position of the Jewish midwife in eighteenth-century Germany. The memorbikher genre allows us to decipher the activity of many Jewish women who were involved in midwifery and did not leave any trace in other sources from the period. It shows that boundaries between “official” and “unofficial,” “professional” and “unprofessional” midwives were fuzzy, and that a significant number of deliveries in the Jewish community were performed by midwives who were not connected to any formal authority.The article also traces the case of Haya’le, the Offenbach community’s official midwife, who was active in the city in the mid-eighteenth century, and whose illuminating case is described in detail in the local pinkas. Haya’le’s case enables us to grasp the complex status of Jewish midwives and to see them as active players who had the power to improve their positions, not as passive victims of the male establishment. The examination of memorbikher and pinkasim together provides a more complete picture of Jewish midwives in this period, and points to shifts in their social position that constituted an institutionalization of Jewish midwifery.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"34 1","pages":"289 - 315"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87353067","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}
I N L E V L E VA N D A’ S Turbulent Times (Goriachee vremia), a novel serialized in Evreiskaia biblioteka between 1871 and 1873, the female protagonists ponder the capacity of Jews to love and be loved. When her suitor Adol’f Krants “ frees” Meri Tidman from the promise of marriage because she is forced to move to another town, she retorts, “How do you like this sincere love, which is really based on practical calculations? No Sophie, say what you will, but we Jews are created in a completely dif fer ent manner. Where other people feel, we only reason. People love with their hearts but we with our intellects.” She observes that unlike Polish Christian youth, Jews do not easily give in to romance.1 The conviction that love in a Jewish key was distinct became a concern for Jews in the Rus sian empire, with re spect to not only marriage, family, and sexuality but also religion and politics. In recent years, a small but innovative body of Jewish scholarship has contributed to the emerging field of Critical Love Studies. According to Renata Grossi and David West, scholars have been divided about the nature of love in modernity. Some have argued that modern love is a dangerous, radical, and “intrinsically subversive” force that promotes “individual autonomy and agency at the cost of disconnection from obligations deriving from family, class position, religious duty, and ethnic affiliation.”2 Others view love as an oppressive ideology that is “embedded in heterosexual
{"title":"“What’s Love Got to Do With It?”: Critical Love Studies in Russian Jewish History","authors":"Chaeran Y. Freeze","doi":"10.1353/jqr.2022.0015","DOIUrl":"https://doi.org/10.1353/jqr.2022.0015","url":null,"abstract":"I N L E V L E VA N D A’ S Turbulent Times (Goriachee vremia), a novel serialized in Evreiskaia biblioteka between 1871 and 1873, the female protagonists ponder the capacity of Jews to love and be loved. When her suitor Adol’f Krants “ frees” Meri Tidman from the promise of marriage because she is forced to move to another town, she retorts, “How do you like this sincere love, which is really based on practical calculations? No Sophie, say what you will, but we Jews are created in a completely dif fer ent manner. Where other people feel, we only reason. People love with their hearts but we with our intellects.” She observes that unlike Polish Christian youth, Jews do not easily give in to romance.1 The conviction that love in a Jewish key was distinct became a concern for Jews in the Rus sian empire, with re spect to not only marriage, family, and sexuality but also religion and politics. In recent years, a small but innovative body of Jewish scholarship has contributed to the emerging field of Critical Love Studies. According to Renata Grossi and David West, scholars have been divided about the nature of love in modernity. Some have argued that modern love is a dangerous, radical, and “intrinsically subversive” force that promotes “individual autonomy and agency at the cost of disconnection from obligations deriving from family, class position, religious duty, and ethnic affiliation.”2 Others view love as an oppressive ideology that is “embedded in heterosexual","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"235 1","pages":"251 - 255"},"PeriodicalIF":0.0,"publicationDate":"2022-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83459312","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:Medieval European Jews often reacted violently to the cross or crucifix, seeing it as an idolatrous "abomination." Jews encountered the cross in various material forms, whether displayed in the church, or used in procession, or depicted on the clothing of crusaders and religious officials. It was not only a religious symbol, however: it was also a symbol of Christian power, and its virtual omnipresence in medieval Europe would have been a constant reminder of the Jews' political weakness. At times, the Jews' political impotence and violence against them may have provoked real attacks on the cross. The danger that such attacks would predictably result in martyrdom has led some scholars to question whether Christian accounts of such attacks on the cross are reliable, or whether they constitute a "cross desecration libel" fabricated about the same time as the blood libel in medieval Europe. This paper surveys both Latin and Hebrew sources treating medieval Jewish responses to the cross and argues that following the First Crusade, Jewish views of martyrdom may have encouraged abuse of the cross as a defiant sign of Jewish identity. It concludes that accounts of Jews' abusing the cross were not merely Christian fabrications or literary inventions, but likely point to actual behavior.
{"title":"Jews and Abuse of the Cross in the Middle Ages: A Cross Desecration Libel?","authors":"I. Resnick","doi":"10.1353/jqr.2021.0039","DOIUrl":"https://doi.org/10.1353/jqr.2021.0039","url":null,"abstract":"Abstract:Medieval European Jews often reacted violently to the cross or crucifix, seeing it as an idolatrous \"abomination.\" Jews encountered the cross in various material forms, whether displayed in the church, or used in procession, or depicted on the clothing of crusaders and religious officials. It was not only a religious symbol, however: it was also a symbol of Christian power, and its virtual omnipresence in medieval Europe would have been a constant reminder of the Jews' political weakness. At times, the Jews' political impotence and violence against them may have provoked real attacks on the cross. The danger that such attacks would predictably result in martyrdom has led some scholars to question whether Christian accounts of such attacks on the cross are reliable, or whether they constitute a \"cross desecration libel\" fabricated about the same time as the blood libel in medieval Europe. This paper surveys both Latin and Hebrew sources treating medieval Jewish responses to the cross and argues that following the First Crusade, Jewish views of martyrdom may have encouraged abuse of the cross as a defiant sign of Jewish identity. It concludes that accounts of Jews' abusing the cross were not merely Christian fabrications or literary inventions, but likely point to actual behavior.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"71 1","pages":"582 - 604"},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75151003","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}
{"title":"Nina Sibirtzeva and Isa Kremer: Latin America in Jewish Musical Globalization","authors":"Pablo Palomino","doi":"10.1353/jqr.2021.0043","DOIUrl":"https://doi.org/10.1353/jqr.2021.0043","url":null,"abstract":"","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"47 1","pages":"499 - 502"},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86608098","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 article presents a literary evaluation of one compilation of stories from Yitz@hakAboab's Menorat ha-ma'or relating to a violent era in the history of the Jews in medieval Iberia, and in particular the case of Jewish informers to the Spanish crown. Compiled in fourteenth-century Toledo, this anthology of rabbinic lore from late antiquity implemented a unique Sephardic method that presents aggadic materialin thematic order. In the introduction to the first chapter, Aboab creates a new cycle of stories compiled from separate tractates in the Babylonian Talmud. These tales are framed by a moral interpretation claiming all informers must be zealously punished. Surprisingly, the Aggadic lineup suggests a more complex picture. Whereas in the first two stories the sages function as informers to the king's court, the last story is about a victim of an informer. The literary thread does not produce a stable moral message concerning informers. Rather, Aboab poses a moral dilemma that encourages his readers to take sides in a conflict between these iconic sages who reflect two opposing points of view on the role of informers. Several responsa documents from the thirteenth- and fourteenth-century Spain show that Aboab used stories that were frequently cited in legal debates on the legitimacy of the death sentence for informers. Alongside presenting a toolbox for further readings of Menorat ha-ma'or, this article shows the extent to which this anthology emerges as a primary source that enriches our cultural and historical understanding of Sephardic Jewry.
{"title":"Dealing with Informers: Yitzḥak Aboab's Aggadic Anthology, Menorat ha-ma'or","authors":"Ron Lasri","doi":"10.1353/jqr.2021.0038","DOIUrl":"https://doi.org/10.1353/jqr.2021.0038","url":null,"abstract":"Abstract:This article presents a literary evaluation of one compilation of stories from Yitz@hakAboab's Menorat ha-ma'or relating to a violent era in the history of the Jews in medieval Iberia, and in particular the case of Jewish informers to the Spanish crown. Compiled in fourteenth-century Toledo, this anthology of rabbinic lore from late antiquity implemented a unique Sephardic method that presents aggadic materialin thematic order. In the introduction to the first chapter, Aboab creates a new cycle of stories compiled from separate tractates in the Babylonian Talmud. These tales are framed by a moral interpretation claiming all informers must be zealously punished. Surprisingly, the Aggadic lineup suggests a more complex picture. Whereas in the first two stories the sages function as informers to the king's court, the last story is about a victim of an informer. The literary thread does not produce a stable moral message concerning informers. Rather, Aboab poses a moral dilemma that encourages his readers to take sides in a conflict between these iconic sages who reflect two opposing points of view on the role of informers. Several responsa documents from the thirteenth- and fourteenth-century Spain show that Aboab used stories that were frequently cited in legal debates on the legitimacy of the death sentence for informers. Alongside presenting a toolbox for further readings of Menorat ha-ma'or, this article shows the extent to which this anthology emerges as a primary source that enriches our cultural and historical understanding of Sephardic Jewry.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"17 2 1","pages":"555 - 581"},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81927410","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:After the Spanish expulsion, the Jewish exiles sought refuge in the Ottoman Empire, Western Europe, and North Africa. Among the North African countries, Morocco harbored the largest number of refugees, many of them settled in Fez. The arrival of the Spanish exiles introduced a new wave of intellectual activity to the local Jewish community in Fez. While previous studies have shown their contribution in the fields of halakhah, poetry, and historiography, this paper demonstrates that a new chapter began in the realm of Jewish thought as well. The works composed by the exiles who settled in Fez were diverse, comprised of the literary genres that had once proliferated in Spain, mostly sermons and commentary. A review of their writings reveals that they were preoccupied with the central theological subjects discussed in the Middle Ages, yet they did not compose their own original philosophical or theological works. They were heavily influenced by the writings of earlier and contemporary Sephardic thinkers; it appears that it was philosophy and astrology in their moderate version that had shaped their worldview. At the same time, they had a strong affinity for ancient rabbinical aggadah, and likewise to the zoharic and kabbalistic literature. Sephardic Jewish thought tradition continued to exist after the expulsion, not only in the Ottoman Diaspora and European Sephardic communities, as is has been claimed in previous research, but in Morocco as well.
{"title":"Jewish Thought in Fez in the Generations following the Spanish Expulsion: Characteristics, Style, and Content","authors":"M. Ohana","doi":"10.1353/jqr.2021.0040","DOIUrl":"https://doi.org/10.1353/jqr.2021.0040","url":null,"abstract":"Abstract:After the Spanish expulsion, the Jewish exiles sought refuge in the Ottoman Empire, Western Europe, and North Africa. Among the North African countries, Morocco harbored the largest number of refugees, many of them settled in Fez. The arrival of the Spanish exiles introduced a new wave of intellectual activity to the local Jewish community in Fez. While previous studies have shown their contribution in the fields of halakhah, poetry, and historiography, this paper demonstrates that a new chapter began in the realm of Jewish thought as well. The works composed by the exiles who settled in Fez were diverse, comprised of the literary genres that had once proliferated in Spain, mostly sermons and commentary. A review of their writings reveals that they were preoccupied with the central theological subjects discussed in the Middle Ages, yet they did not compose their own original philosophical or theological works. They were heavily influenced by the writings of earlier and contemporary Sephardic thinkers; it appears that it was philosophy and astrology in their moderate version that had shaped their worldview. At the same time, they had a strong affinity for ancient rabbinical aggadah, and likewise to the zoharic and kabbalistic literature. Sephardic Jewish thought tradition continued to exist after the expulsion, not only in the Ottoman Diaspora and European Sephardic communities, as is has been claimed in previous research, but in Morocco as well.","PeriodicalId":22606,"journal":{"name":"The Jewish Quarterly Review","volume":"6 1","pages":"605 - 621"},"PeriodicalIF":0.0,"publicationDate":"2022-01-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87199430","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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