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Scholem’s Dobrushka: The Political Career of a Frankist 肖勒姆的《多布鲁什卡:一个法兰克主义者的政治生涯
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2022-01-20 DOI: 10.1163/18750214-bja10004
S. Campanini
The article deals with Gershom Scholem’s interest in the historical figure of Moses Dobrushka (also known as Thomas von Schönfeld, and, in his last days, as Junius Frey), a central European Frankist, who first converted to Christianity and then to Jacobinism, embracing revolutionary ideals in Paris. The reasons for this interest, it is argued, were not merely scientific, but firmly rooted in Scholem’s construction of Zionism’s negative political theology.
这篇文章讨论了Gershom Scholem对历史人物Moses Dobrushka(也被称为Thomas von Schönfeld，在他最后的日子里，被称为Junius Frey)的兴趣，他是中欧的法兰克主义者，他首先皈依基督教，然后皈依雅各宾主义，在巴黎拥抱革命理想。人们认为，产生这种兴趣的原因不仅仅是科学上的，而是牢牢植根于肖勒姆对犹太复国主义消极政治神学的建构。
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引用次数: 0
‘Defense through Tears’: Jewish Diplomacy and Contentious Politics in the Memorandum of the Jewish Delegates of Tuscany (July 23, 1799) “以泪洗面的辩护”：托斯卡纳犹太代表备忘录中的犹太外交和充满争议的政治（1799年7月23日）
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2022-01-20 DOI: 10.1163/18750214-bja10003
D. Mano
This study examines the Memorandum written by the Jewish delegates of Tuscany on July 23, 1799, in the aftermath of the starkly violent anti-Jewish incidents that marked the Tuscan counter-revolution. The analysis is focused on Jewish defense against discursive and physical manifestations of anti-Judaism, and proposes to consider Jewish diplomacy as an essential component of European contentious politics.
这项研究考察了1799年7月23日托斯卡纳犹太代表在托斯卡纳反革命爆发后撰写的备忘录。分析的重点是犹太人对反犹太教的话语和身体表现的防御，并建议将犹太外交视为欧洲争议政治的重要组成部分。
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引用次数: 0
Constitutio in actu? Eliezer Dileon’s Letter to the Minsk Kahal, 1817 宪法实际上是什么？Eliezer Dileon给明斯克Kahal的信，1817年
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-12-28 DOI: 10.1163/18750214-bja10005
F. Guesnet
A letter by the army contractor Eliezer Dileon to the community board of Minsk relating his audience with Tsar Alexander I of Russia in January 1817 sheds light on the significance of the performative dimension of Jewish intercession. In the perception of the intercessor, due to the personal encounter between the sovereign ruler and himself, the Jews in Russia constitute part of the political and societal fabric of the Empire, it sees them as ‘a people.’ The letter is one of the very few documents describing and confirming the symbolic meaning of an encounter between a monarch and a Jewish intercessor. It reflects on the reciprocal nature of negotiations between the state and the Jewish minority, the limitations in concrete outcomes notwithstanding.
陆军承包商Eliezer Dileon在1817年1月写给明斯克社区委员会的一封信中提到了他与俄罗斯沙皇亚历山大一世的会面，这封信揭示了犹太人代祷的表演层面的重要性。在说情者的观念中，由于主权统治者和他自己之间的个人遭遇，俄罗斯的犹太人构成了帝国政治和社会结构的一部分，它将他们视为“一个民族”这封信是为数不多的描述和证实君主与犹太说情者相遇象征意义的文件之一。它反映了国家和犹太少数民族之间谈判的互惠性质，尽管具体结果存在局限性。
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引用次数: 0
Making a Maskil Mainstream: Adapting Haskalah Scholarship for a 19th-Century Rabbinic Audience 使Maskil成为主流：为19世纪的拉比观众改编Haskalah奖学金
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-11-03 DOI: 10.1163/18750214-bja10020
Leor Jacobi
The Passover Cup of Elijah is often explained as an expression of rabbinic uncertainty regarding a fifth cup mandated by some opinions in the Babylonian Talmud. The explanation is based upon other talmudic passages which mention halakhic uncertainties that will be resolved by Elijah when he eventually comes to herald the long anticipated redemption. The explanation is commonly attributed to the Gaon of Vilna; however, no historically reliable source supports this attribution. This explanation was first published by the great maskil, Isaac Ber Levinsohn, and was attributed to the Gaon of Vilna by Eliezer Zweifel. An alternate shift of attribution was to R. Ephraim Zalman Margolioth. Attribution to a great rabbinic authority helped the explanation gain circulation and approval among the general rabbinic audience to the present day.
逾越节的以利亚杯通常被解释为拉比对巴比伦塔木德中某些观点所要求的第五杯的不确定性的表达。这个解释是基于其他塔木德的段落，其中提到了哈拉卡的不确定性，当以利亚最终到来预示着期待已久的救赎时，他将解决这些不确定性。这个解释通常被认为是维尔纳的Gaon;然而，没有历史上可靠的资料支持这种说法。这一解释最初是由伟大的技术大师艾萨克·贝尔·莱文索恩发表的，并被埃利以泽·茨威费尔认为是维尔纳的Gaon。另一个原因是R. Ephraim Zalman Margolioth。归因于一个伟大的拉比权威帮助解释获得流通和认可的一般拉比听众，直到今天。
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引用次数: 1
‘The Palestinian Talmud Was Not Tampered with by the Pens of Emenders’: Clarifying a Textual Version Rule “《巴勒斯坦塔木德》没有被伊门德斯的笔篡改”：澄清文本版本规则
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-10-06 DOI: 10.1163/18750214-bja10019
Shalem Yahalom
This article will demonstrate that Nahmanides’s statement regarding the unamended Palestinian Talmud relates to the sources cited in that work. The advantage of the Palestinian Talmud stemmed from the neglect suffered by that work which enabled it to escape the hegemony of the Babylonian Talmud whose textual versions were imposed on all other Oral Torah works. Of course, it also stemmed from the proximity of the Palestinian Talmud in both time and place to the Mishnah and Tosefta. This advantage lent great significance to the exegesis of these sources in the Palestinian Talmud.
本文将证明Nahmanides关于未修改的巴勒斯坦塔木德的声明与该作品中引用的来源有关。巴勒斯坦《塔木德》的优势源于该作品所遭受的忽视，这使它能够逃脱巴比伦《塔木德》的霸权，巴比伦《塔木德》的文本版本被强加于所有其他口头《托拉》作品。当然，这也源于巴勒斯坦的《塔木德》在时间和地点上都接近《密西拿》和《托塞塔》。这一优势使巴勒斯坦塔木德这些来源的训诂具有重要意义。
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引用次数: 0
‘Jugendbewegung’: Gerhard Scholem as a Figure of the German Avant-Garde “青年”:格哈德·肖勒姆作为德国前卫艺术的代表人物
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-09-23 DOI: 10.1163/18750214-bja10016
Amir Engel
The purpose of this essay is to examine one of Gershom Scholem’s most obscure undertakings, a proto-Dadaist and antiwar text that he published, together with a few friends, during the first year of World War One. As is shown, this project has drawn heavily from the work of one of the leading avant-garde poets, later among the founding members of the Dada movement in Zurich, Hugo Ball. Discussed side by side, the works of Gershom Scholem and Hugo Ball offer a unique view onto the anti-war sentiment and the need for experimental language in an attempt to express a disdain so profound and fundamental that words and sentences seem unable to capture.
这篇文章的目的是研究Gershom Scholem最晦涩的事业之一，他在第一次世界大战的第一年与几个朋友一起出版了一部原始达达主义和反战的文本。如图所示，这个项目大量借鉴了先锋派诗人之一的作品，他后来是苏黎世达达运动的创始成员之一，雨果·鲍尔。并排讨论，格肖姆·肖勒姆和雨果·鲍尔的作品为反战情绪和实验性语言的需求提供了一个独特的视角，试图表达一种深刻而根本的蔑视，这种蔑视是言语和句子似乎无法捕捉的。
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引用次数: 0
Canonization, Satire, and Criticism of Avot in Midrash Yelammedenu from the Genizah 《精灵》中雅芙的规范化、讽刺与批判
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-05-31 DOI: 10.1163/18750214-BJA10007
E. Rosenfeld
In this article, I present a midrashic reference to one mishnah of tractate Avot that would appear to undermine its canonical status. A close reading of the midrash, will show that it makes use of various satirical tools, including exaggeration and ridicule, which appear to be aimed at a mocking of the mishnah. However, further reading of the midrash in light of a more comprehensive look at tractate Avot will show that contrary to this initial impression, the use of satire may not be directed at undermining the canonical status of Avot but rather at strengthening it. According to this reading, the satire is directed at internal criticism that the midrash identifies in the heart of the mishnaic text, with the result that Avot’s status is restored.
在这篇文章中，我提出了一个对tractate-Avot的一个错误的引用，这似乎会破坏它的规范地位。仔细阅读midrash，就会发现它使用了各种讽刺工具，包括夸张和嘲笑，这些工具似乎是为了嘲笑mishnah。然而，根据对特拉卡特·埃沃特的更全面的观察，进一步阅读《中篇》将表明，与最初的印象相反，讽刺的使用可能不是为了破坏埃沃特的规范地位，而是为了加强它。根据这篇阅读，讽刺针对的是内部批评，中篇在错误文本的核心中认同了这种批评，其结果是Avot的状态得以恢复。
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引用次数: 0
Between Two Poles: Barukh Mitrani between Moderate Haskalah and Jewish Nationalism 两极之间:巴鲁克·米特拉尼在温和的哈斯卡拉和犹太民族主义之间
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-05-21 DOI: 10.1163/18750214-bja10017
Tamir Karkason

Barukh Mitrani was an Ottoman maskil who wandered between the Balkans, Istanbul and Palestine. While living in Edirne, Mitrani established his first periodical, Carmi (Pressburg 1881). Carmi’s issues were an ongoing maskilic sermon, drawing on a deep acquaintance with the Jewish bookshelf. This paper examines selections from the fifth article in Carmi, ‘Our Nationhood.’ Influenced by the moderate Haskalah, Mitrani idealized a ‘Golden Mean,’ which sought to balance the agendas of ‘the two poles’: insular Ultra-Orthodox Jews on the one hand, and secularized ‘Westernizers’ on the other. Mitrani also espoused a Jewish nationalism which had affinities with the Hebrew ‘republic of letters’ and the national resurgence in the Balkans. He perceived every Jew as part of three circles: the individual, the family, and the nation. Yet his nationalism was not separatist; he obliged Jews to remain loyal Ottoman citizens and promote the Sultanate while also settling in Palestine.

巴鲁克·米特拉尼是奥斯曼帝国的一名面具匠，他游走于巴尔干半岛、伊斯坦布尔和巴勒斯坦之间。住在埃迪尔内期间，米特拉尼创办了他的第一本期刊《卡米》(1881年出版)。卡米的问题是一个持续的假面布道，利用对犹太人书架的深刻了解。本文考察了《卡尔米》第五篇文章《我们的国家》中的选段。受温和的哈斯卡拉的影响，米特拉尼理想化了一个“中庸之道”，试图平衡“两极”的议程:一方面是孤立的极端正统犹太人，另一方面是世俗化的“西化者”。米特拉尼还支持犹太民族主义，这与希伯来语的“字母共和国”和巴尔干半岛的民族复兴有密切关系。他认为每个犹太人都是三个圈子的一部分:个人、家庭和国家。然而，他的民族主义并不是分离主义;他要求犹太人保持忠诚的奥斯曼公民身份，并在巴勒斯坦定居的同时促进苏丹国的发展。
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引用次数: 0
‘Goat Beautiful of Voice’: A Piyyut of Abraham ibn Ezra from Medinet el-Fayyūm, Egypt 《山羊的声音很美》：亚伯拉罕·伊本·埃兹拉的Piyyut，来自埃及的Medinet el-Fayyúm
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-05-17 DOI: 10.1163/18750214-BJA10015
Alex Harris, Michael Zellmann-Rohrer
This zuta provides an edition of a new copy of a known piyyut by Abraham ibn Ezra, ‘Goat beautiful of voice’ (יַעְלָה יְפַת קוֹל), with translation, full collation, and commentary. This copy, now in the collection of the University of Michigan (P.Mich. inv. 531), offers some valuable new readings as well as evidence for the readership of Ibn Ezra in a provincial setting in medieval Egypt, as its provenance can be traced to the city of Medinet el-Fayyūm; the text can be added to evidence for a Jewish presence there, of which an overview is also given.
这zuta提供一个版本的一个新副本的已知piyyut亚伯拉罕伊本以斯拉,“山羊美丽的声音”(יַעְלָהיְפַתקוֹל),翻译,全面整理,和评论。这份副本现为密歇根大学(University of Michigan)收藏。公元前531年)，提供了一些有价值的新读物，以及在中世纪埃及省设置伊本以斯拉的读者的证据，因为它的来源可以追溯到麦地那城el-Fayyūm;该文本可以添加到犹太人存在的证据中，对此也给出了概述。
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引用次数: 0
The Jewish Contribution to Civilization Discourse: An Egyptian-Jewish Appropriation in the 1940s 犹太人对文明话语的贡献：20世纪40年代埃及犹太人的挪用
IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot
Pub Date : 2021-03-31 DOI: 10.1163/18750214-BJA10010
Lucia Admiraal
The idea of the Jewish contribution to civilization is generally understood as a Western counter-discourse that, often expressed in response to anti-Semitism, aims to change attitudes towards Jews. My examination of the appropriation of this idea by the Egyptian-Jewish writer Alfred Yallouz in the early 1940s proposes that he embedded it in his national and regional politics of Jewish cultural reform. Here, it served the aim of promoting Jewish belonging to Arab society by addressing historical Jewish contributions to Arab culture, and connecting these to Arab-Jewish relations in the present.
犹太人对文明做出贡献的观点通常被理解为西方的反话语，通常是对反犹太主义的回应，旨在改变对犹太人的态度。我对埃及裔犹太作家阿尔弗雷德·亚卢兹(Alfred Yallouz)在20世纪40年代早期挪用这一观点的研究表明，他将这一观点融入了犹太文化改革的国家和地区政治中。在这里，它的目的是通过讲述历史上犹太人对阿拉伯文化的贡献，并将这些贡献与现在的阿拉伯-犹太人关系联系起来，促进犹太人属于阿拉伯社会。
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引用次数: 0
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