Volume 49, Issue 2, 2023
Articles
Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemeter... more Volume 49, Issue 2, 2023 Articles Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemetery in Vught By Lauran Toorians
How the Ashkenazi Community in Amsterdam Dealt with Religious Laxity in the Generation Preceding the Emancipation By Asaf Yedidya
An Occupation Without a Future. Peddlers of Jewish Amsterdam, 1873-1943 By Rob de Spa
‘The Air of Amsterdam Makes One Wise’. Outlines of a Critical Jewish History of the City By Bart Wallet
Book Reviews Laura Arnold Leibman, Once We were Slaves: The Extraordinary Journey of a Multiracial Jewish Family. Oxford: Oxford University Press, 2021. 320 pp. ISBN: 978-0197530474. By Jessica V. Roitman https://doi.org/10.5117/SR2023.2.005.ROIT
M.M. van de Ven, Printing Spinoza: A Descriptive Bibliography of the Works Published in the Seventeenth Century. Leiden/Boston: Brill, 2022. Pp. xxxix + 508. ISBN: 978-90-04-46798-9. By Steven Nadler
Anne O. Albert, Jewish Politics in Spinoza’s Amsterdam. London: The Littman Library of Jewish Civilization and Liverpool University Press, 2022. 352 pp. ISBN: 978-1789622294. By Benjamin E. Fisher
As some historians have noted, already in the 1770s a significant group within the Ashkenazi comm... more As some historians have noted, already in the 1770s a significant group within the Ashkenazi community in Amsterdam had forsaken the benches of the study house and the synagogue and abandoned traditional Jewish clothing in favor of the temptations of the leisure culture of the big city: theaters, dance parties, taverns, reading modern novels, and wearing the finest of European fashion. At the same time, they had become lax in the observance of the mitzvot. In this article I describe the various aspects of this phenomenon in the 1770s and the 1780s, based on writings by the members of the community, and the records of the community. I also examine how the leadership of the Ashkenazi community in Amsterdam tried to contend with this phenomenon, during those years. The community found it difficult to enforce sanctions against the new behavior adopted by many, which were not considered clear offenses. Along with the existing strategies, it had to resort to new approaches to try to curb the new trend.
When we study the Jewish-national historiography of the last quarter of the 19th century, there i... more When we study the Jewish-national historiography of the last quarter of the 19th century, there is a tendency to pass directly from Smolenskin's doctrine to the Zionist-cultural approach of Ahad Ha'am and his students, omitting the works written in between. However, even before the emergence of Ahad Ha'am as a cultural icon in the Jewish national movement, some Hibbat Zion activists engaged in Hebrew cultural activities directed at shaping national Jewish consciousness. The main figures in this trend were Saul Pinchas Rabinowitz and Avraham Shalom Friedberg. Their world view was based on education that advocated proto-nationalism: Jewish solidarity, love of the Hebrew language, promoting Hebrew newspapers, and preserving Jewish tradition. To this they added settlement in Eretz Israel as a solution for the harsh conditions of the Jews in Russia. They edited literary and scientific collections in Hebrew and Jewish historiography and wrote historical monographs and biographies. In this way, they sought to introduce national historical protagonists instead of the Hasskala's pantheon of historical characters to vividly illuminate periods of historical "golden ages" suited to the national ideology and teach the lesson of historical history-that Hibbat Zion is the solution to the plight of Jews and Judaism.
This article deals with an incident in the Ashkenazic community of Amsterdam in 1772 that was doc... more This article deals with an incident in the Ashkenazic community of Amsterdam in 1772 that was documented in the protocols of the community. A member of the congregation confessed to the rabbi after the death of her husband, a kohen, that she was in fact a convert. The rabbi informed her son that as the son of a kohen married to a convert he was defined as a ḥalal (disqualified), and thereby lost his status as a kohen. A few weeks later, the rabbi and his bet din (Jewish tribunal) were required to reconsider the halakhic significance of the mother’s testimony about herself and the status of her children and came to the opposite conclusion, that the mother was not a convert and her son was indeed a kohen. The article discusses the possible reasons for re-examining a halakhic question that had already been decided and for reversing the decision, while clarifying the founding ethos of the community, its style of conduct, and the nature of its records. Finally I speculate about what lay behind the mother’s admission.
Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of... more Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of settlement in the Land of Israel in the third quarter of the 19th century, was crowned a preeminent ”Precursor of Zionism”. However, his halakhic teachings, which have never been properly researched, represent a fount of perspectives that help refine our understanding of his ideological and activist program. This article focuses on Moznayim LaMishpat (1855) and his unfinished halakhic work that attempted to complete the Ḥoshen Mishpat codex, not by composing another commentary on the Shulkhan Arukh or an independent halakhic treatise but by glossing the text of the Shulkhan Arukh itself, as did Isserles. Apart from all the halakhot that were renewed by commentators and the halakhic approaches of the medieval sages that were absent from the Shulkhan Arukh and the Isserles glosses, this codex also contains the sources and reasons for the halakhot. Finally, Kalischer sought to restore the ...
This paper discusses the Jewish discourse on the blessing She-lo ʿAsani Goy (Who has not made me ... more This paper discusses the Jewish discourse on the blessing She-lo ʿAsani Goy (Who has not made me a gentile), which originated in Germany in the nineteenth century and reflects a Jewish attempt to bridge the gap between tradition and modernity. While liberal Jews omitted this blessing or changed it, some Orthodox Jews suggested making only modest changes to the wording of the blessing. Others objected to any changes, but gave new interpretations to the prayer in a manner that strengthened the Modern Orthodox stance. This analysis forms a case study of an ostensibly venerable tradition that is in reality a modern response to new challenges.
Like many ideological movements, Hibbat Zion sought to construct a pantheon of historical heroes ... more Like many ideological movements, Hibbat Zion sought to construct a pantheon of historical heroes who would legitimize its modern message and attract a wide audience to its ranks. The first leader who deliberately and methodically engaged in this effort was Shaul Pinchas Rabinovich. Rabinovich regarded the Jewish national movement as a necessary stratum of the moderate Haskalah movement he advocated. To this end he set up a pantheon of national heroes, historical figures noted for their national and Haskalah framework of values: general education, love of mankind, affinity for Eretz Israel and the Hebrew language, knowledge of Jewish law, and a practical understanding of Jewish solidarity. He did so as editor of the Hebrew periodical, Knesset Israel, the organ of Hibbat Zion, as the Hebrew translator of Zvi Graetz’s comprehensive History of the Jews, and as the author of historical monographs and biographies which served to promote Hibbat Zion ideology.
This article deals with the differences between the doctrine of redemption of the Vilna Gaon's di... more This article deals with the differences between the doctrine of redemption of the Vilna Gaon's disciples and that of Rabbi Zvi Hirsch Kalischer, in light of the letter sent by the Kabbalist Yitzchak Kahane of Jerusalem - third generation to the Vilna Gaon's disciples - to Rabbi Kalischer (the letter can be found at the Central Zionist Archives). While Kahane presented a doctrine of symbolic-theurgic messianic redemption, which focuses on the study of Torah and Kabbalah in the Land of Israel and the fulfillment of those specific biblical commandments which are land-based (as in agriculture etc.) as accelerators of redemption – a doctrine echoed in sources from the time of the alliyah of the Vilna Gaon's disciples at the beginning of the nineteenth century – Kalischer presented a realistic messianic redemption that focuses on immigration and agricultural settlement in the Land of Israel. However, Kalischer was willing to accept support from all sides to prove that his plan was feasible and that it had many supporters among the Jewish public, whether they hold a symbolic-theurgic messianic doctrine, such as the Vilna Gaon's disciples, or modern national doctrine, such as the proto-Zionist philosopher and socialist Moses Hess.
Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include ... more Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include receiving visitors during shiva, the recitation of the Kaddish in the first year, and the annual marking of the Yahrzeit. There are also customs for commemorating collective disasters. Foremost among the mare the diminution of joy on specific dates, and setting permanent fast days. Towards the end of World War II, when the extent of the destruction became apparent, initiatives began around the world to process the collective mourning and to perpetuate the disaster in religious settings. Many survivors later joined these initiatives, seeking to establish new customs, out of a deep sense that this was an unprecedented calamity. The growing need to combine private and collective mourning stemmed from an awareness of the psychological and cultural power of private mourning customs. Proposals therefore included the observance of a community Yahrzeit, a collective Jewish shiva, along with a fast for the ages. This article explores the initiatives undertaken between 1944 and 1951—the time when intensive processing was needed for the survivors and the relatives of those who had perished—discussing their motivations, unique characteristics, successes and failures, and the reasons for them.
The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna ... more The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna Gaon (HaGra) and their families from Lithuania for religious reasons between 1808–1811, ended with the arrival of tens of thousands of Hovevei Zion from Russia and Romania for nationalistic motives, beginning in 1882.This article deals with the differences between the doctrine of redemption of the Vilna Gaon’s disciples and the Zionist ideology of Hovevei Zion in light of the thought of the religious proto-Zionists. Rabbi Zvi Hirsch Kalischer and Rabbi Eliyahu Guttmacher who were the proto-Zionists actually served as transformers from theurgic-symbolic messianic activism to realistic Zionist activism through their combined adoption of all these active approaches and the shift in emphasis from the symbolic to the realistic. Putting them all in the traditional messianic camp or the modern national camp distorts the picture. The great innovation of their doctrine was the transformation of the idea.
As part of the cultural revival that accompanied the Zionist revolution, important literary proje... more As part of the cultural revival that accompanied the Zionist revolution, important literary projects were created, providing ideological support for the Zionist project, enriching the newly revived Hebrew culture and redefining the Jewish bookshelf. Within this diverse cultural work, the project of the anthologies was formed. These projects were led at the beginning by disciples of Ahad Ha'amthe founder of the cultural stream in Zionism. Religious Zionism, which during the British Mandate in Palestine had struggled for its place among the pioneers, also sought to initiate its own literary projects. However, its scholars came to compile anthologies individually rather than through the Movement. Their interest was sparked by a combination of modern Jewish scientific research, an aspiration to enrich Jewish literature, and the theoretical and practical challenge presented by national revival. The two most prominent efforts of this sort during the Mandate period: Otzar HaGeonim (by Benjamin Menashe Levin), and Seder Kiddushin ve-Nissu'in Aharei Hatimat ha-Talmud (by Abraham Chaim Freimann), reflected two different trends in religious Zionism. The first, expanding the study of Torah, touched on the theoretical side of the Talmud in Jewish literature and enjoyed Orthodox consensus. The second, concerned with the renewal of halacha, touched on the practical side of religious law throughout the ages and sought to locate, collect, and analyze judgments and rabbinic rulings from Jewish consortiums in the post-Talmudic period, in order to formulate legal precedents that could resolve halachic problems that might arise in the future in Eretz Israel, where the Jewish People were about to establish an independent national state.
Research on the Jews, the issue of slavery in the southern states, and the American Civil War has... more Research on the Jews, the issue of slavery in the southern states, and the American Civil War has naturally focused on the Jews of the United States, who, as citizens, were reluctant to become involved in the debate that divided their country during those years. However, the attitude of the Jews in the Old World towards the events unfolding on a continent thousands of miles away has rarely been studied. This article examines the small group of Jews from Europe and the Land of Israel who became known as the "precursors of Zionism" and their attitude towards the American Civil War and the emancipation of the slaves. This group was very sensitive to historical changes, sometimes even imbuing them with metaphysical meaning that went far beyond their political significance.
Rabbi Zvi Hirsch Kalisher (1795—1874) was known for his proto-national thinking and activities in... more Rabbi Zvi Hirsch Kalisher (1795—1874) was known for his proto-national thinking and activities in the third quarter of the nineteenth century, and for this reason was crowned the 'Precursor of Zionism'. However, his halakhic teachings have not yet been properly researched. This article seeks to illuminate his halakhic teachings by examining Rabbi Kalisher's position on major issues that occupied the halakhic discourse in countries of emancipation in his days: relating to non-Jews within the biblical commandments pertaining to interpersonal relatioships; treatment of religious offenders, as well as other halakhic approaches characteristic of his rulings: consideration of public opinion in halakhic jurisprudence and learning halakhot from the Bible. The article also discusses halakhic questions related to Rabbi Kalisher's proto-national teachings – which busied mostly himself – and the connection between his general halakhic teachings and his proto-national teachings.
The article examines the historical persona of Rabbi Isaac Ger (Granboom, 1738–1807), who came fr... more The article examines the historical persona of Rabbi Isaac Ger (Granboom, 1738–1807), who came from a family of converts in Sweden, served as a judge in the Ashkenazi community in Amsterdam in the last two decades of the eighteenth century, and later served as rabbi in the local Adath Jesurun renegade community. His final appointment made him controversial among the Jews of Amsterdam. In the article, I trace Granboom's fascinating résumé from his birth in Sweden to his death in Amsterdam. I examine his family story and his religious outlook, on which he elaborated in his book Zera’ Yitzhak (1789). I try to understand his position on the emancipation of Dutch Jews and his reasons for joining the new community. Finally, I examine the changes in prayer and some practices that he introduced within the new community in the context of the Ashkenazi halakhic culture of his time, the uniqueness of Amsterdam as a city where Sephardi and Ashkenazi Jews lived in separate communities, and the beginning of religious reform in Germany and the Orthodox reaction in the early nineteenth century.
Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declar... more Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declaration as heralding the Redemption. Some of the religious leaders began to express their opinions and question the place of halakha in the future Jewish state, in light of the incredible opportunity that had suddenly opened up for the Jewish people to return to Ereẓ Israel. For the first time there was an in-depth discussion stemming from very real considerations about the place of halakha in a modern, autonomous Jewish state. Zionist rabbis, especially members of the Mizrachi Movement, who were excited by the Declaration and its political import, took part in this discussion. In this article, I will trace the pioneering discussion and analyze the diverse suggestions that were proposed their assumptions and their implications for the future.
Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declar... more Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declaration as heralding the Redemption. Some of the religious leaders began to express their opinions and question the place of halakha in the future Jewish state, in light of the incredible opportunity that had suddenly opened up for the Jewish people to return to Ereẓ Israel. For the first time there was an in-depth discussion stemming from very real con-siderations about the place of halakha in a modern, autonomous Jewish state. Zionist rabbis, especially members of the Mizrachi Movement, who were excited by the Declaration and its political import, took part in this dis-cussion. In this article, I will trace the pioneering discussion and analyze the diverse suggestions that were proposed their assumptions and their implica-tions for the future.
Theodor Herzl's utopian novel Altneuland (1902) urged the orthodox historian Zeev Jawitz (1847-19... more Theodor Herzl's utopian novel Altneuland (1902) urged the orthodox historian Zeev Jawitz (1847-1924) to intensely deal with the portraying of the anticipated Jewish entity which was forming in the Land of Israel. In his own utopia – never published – Hadash Maleh Yashan (New Filled with Old), which was founded in the National Library archive, he suggests an alternative vision differing from Herzl's in two ways: his inspiration clearly comes from Jewish traditional biblical and Talmudic sources, and the nature of the new entity is communal. Jawitz' utopia is in fact a messianic vision of the Jewish Eschatology. It combines prophecies with our Sages' ideas and it deals with a completely new human existence: a world void of competition or jealousy, of fraud and lust, of hostility and wars – a world free of Adam's curse of working and sweating – indeed a world of peace and truth, justice and equality, developed spiritually through the worship of the Divine. In this volume, we are publishing Jawitz' unknown utopia and a comprehensive preface.
In this article I discuss the perception of Rabbi Zvi Hirsch Kalisher, that the first phase of th... more In this article I discuss the perception of Rabbi Zvi Hirsch Kalisher, that the first phase of the redemption of Israel be introduced by the Israel's Notables, and I review its expression throughout his ongoing proto-nationalist activity to convince the Rothschilds, Moses Montefiore, Albert Cohn and Adolphe Cremieux - and Alliance Israelite Universelle, which was headed by him – to support the settlement of the Land of Israel. This examination shows the evolution and formation of Rabbi Kalischer's thought and action plan over the years. This article also presents unpublished important documents that shed light on the important episodes in the realm of Rabbi Kalisher’s activity, and particularly on his unique attitude towards Alliance Israelite Universelle and its President Adolph Cremieux.
Volume 49, Issue 2, 2023
Articles
Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemeter... more Volume 49, Issue 2, 2023 Articles Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemetery in Vught By Lauran Toorians
How the Ashkenazi Community in Amsterdam Dealt with Religious Laxity in the Generation Preceding the Emancipation By Asaf Yedidya
An Occupation Without a Future. Peddlers of Jewish Amsterdam, 1873-1943 By Rob de Spa
‘The Air of Amsterdam Makes One Wise’. Outlines of a Critical Jewish History of the City By Bart Wallet
Book Reviews Laura Arnold Leibman, Once We were Slaves: The Extraordinary Journey of a Multiracial Jewish Family. Oxford: Oxford University Press, 2021. 320 pp. ISBN: 978-0197530474. By Jessica V. Roitman https://doi.org/10.5117/SR2023.2.005.ROIT
M.M. van de Ven, Printing Spinoza: A Descriptive Bibliography of the Works Published in the Seventeenth Century. Leiden/Boston: Brill, 2022. Pp. xxxix + 508. ISBN: 978-90-04-46798-9. By Steven Nadler
Anne O. Albert, Jewish Politics in Spinoza’s Amsterdam. London: The Littman Library of Jewish Civilization and Liverpool University Press, 2022. 352 pp. ISBN: 978-1789622294. By Benjamin E. Fisher
As some historians have noted, already in the 1770s a significant group within the Ashkenazi comm... more As some historians have noted, already in the 1770s a significant group within the Ashkenazi community in Amsterdam had forsaken the benches of the study house and the synagogue and abandoned traditional Jewish clothing in favor of the temptations of the leisure culture of the big city: theaters, dance parties, taverns, reading modern novels, and wearing the finest of European fashion. At the same time, they had become lax in the observance of the mitzvot. In this article I describe the various aspects of this phenomenon in the 1770s and the 1780s, based on writings by the members of the community, and the records of the community. I also examine how the leadership of the Ashkenazi community in Amsterdam tried to contend with this phenomenon, during those years. The community found it difficult to enforce sanctions against the new behavior adopted by many, which were not considered clear offenses. Along with the existing strategies, it had to resort to new approaches to try to curb the new trend.
When we study the Jewish-national historiography of the last quarter of the 19th century, there i... more When we study the Jewish-national historiography of the last quarter of the 19th century, there is a tendency to pass directly from Smolenskin's doctrine to the Zionist-cultural approach of Ahad Ha'am and his students, omitting the works written in between. However, even before the emergence of Ahad Ha'am as a cultural icon in the Jewish national movement, some Hibbat Zion activists engaged in Hebrew cultural activities directed at shaping national Jewish consciousness. The main figures in this trend were Saul Pinchas Rabinowitz and Avraham Shalom Friedberg. Their world view was based on education that advocated proto-nationalism: Jewish solidarity, love of the Hebrew language, promoting Hebrew newspapers, and preserving Jewish tradition. To this they added settlement in Eretz Israel as a solution for the harsh conditions of the Jews in Russia. They edited literary and scientific collections in Hebrew and Jewish historiography and wrote historical monographs and biographies. In this way, they sought to introduce national historical protagonists instead of the Hasskala's pantheon of historical characters to vividly illuminate periods of historical "golden ages" suited to the national ideology and teach the lesson of historical history-that Hibbat Zion is the solution to the plight of Jews and Judaism.
This article deals with an incident in the Ashkenazic community of Amsterdam in 1772 that was doc... more This article deals with an incident in the Ashkenazic community of Amsterdam in 1772 that was documented in the protocols of the community. A member of the congregation confessed to the rabbi after the death of her husband, a kohen, that she was in fact a convert. The rabbi informed her son that as the son of a kohen married to a convert he was defined as a ḥalal (disqualified), and thereby lost his status as a kohen. A few weeks later, the rabbi and his bet din (Jewish tribunal) were required to reconsider the halakhic significance of the mother’s testimony about herself and the status of her children and came to the opposite conclusion, that the mother was not a convert and her son was indeed a kohen. The article discusses the possible reasons for re-examining a halakhic question that had already been decided and for reversing the decision, while clarifying the founding ethos of the community, its style of conduct, and the nature of its records. Finally I speculate about what lay behind the mother’s admission.
Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of... more Rabbi Zvi Hirsch Kalisher (1795–1874), best known for his proto-national thinking and advocacy of settlement in the Land of Israel in the third quarter of the 19th century, was crowned a preeminent ”Precursor of Zionism”. However, his halakhic teachings, which have never been properly researched, represent a fount of perspectives that help refine our understanding of his ideological and activist program. This article focuses on Moznayim LaMishpat (1855) and his unfinished halakhic work that attempted to complete the Ḥoshen Mishpat codex, not by composing another commentary on the Shulkhan Arukh or an independent halakhic treatise but by glossing the text of the Shulkhan Arukh itself, as did Isserles. Apart from all the halakhot that were renewed by commentators and the halakhic approaches of the medieval sages that were absent from the Shulkhan Arukh and the Isserles glosses, this codex also contains the sources and reasons for the halakhot. Finally, Kalischer sought to restore the ...
This paper discusses the Jewish discourse on the blessing She-lo ʿAsani Goy (Who has not made me ... more This paper discusses the Jewish discourse on the blessing She-lo ʿAsani Goy (Who has not made me a gentile), which originated in Germany in the nineteenth century and reflects a Jewish attempt to bridge the gap between tradition and modernity. While liberal Jews omitted this blessing or changed it, some Orthodox Jews suggested making only modest changes to the wording of the blessing. Others objected to any changes, but gave new interpretations to the prayer in a manner that strengthened the Modern Orthodox stance. This analysis forms a case study of an ostensibly venerable tradition that is in reality a modern response to new challenges.
Like many ideological movements, Hibbat Zion sought to construct a pantheon of historical heroes ... more Like many ideological movements, Hibbat Zion sought to construct a pantheon of historical heroes who would legitimize its modern message and attract a wide audience to its ranks. The first leader who deliberately and methodically engaged in this effort was Shaul Pinchas Rabinovich. Rabinovich regarded the Jewish national movement as a necessary stratum of the moderate Haskalah movement he advocated. To this end he set up a pantheon of national heroes, historical figures noted for their national and Haskalah framework of values: general education, love of mankind, affinity for Eretz Israel and the Hebrew language, knowledge of Jewish law, and a practical understanding of Jewish solidarity. He did so as editor of the Hebrew periodical, Knesset Israel, the organ of Hibbat Zion, as the Hebrew translator of Zvi Graetz’s comprehensive History of the Jews, and as the author of historical monographs and biographies which served to promote Hibbat Zion ideology.
This article deals with the differences between the doctrine of redemption of the Vilna Gaon's di... more This article deals with the differences between the doctrine of redemption of the Vilna Gaon's disciples and that of Rabbi Zvi Hirsch Kalischer, in light of the letter sent by the Kabbalist Yitzchak Kahane of Jerusalem - third generation to the Vilna Gaon's disciples - to Rabbi Kalischer (the letter can be found at the Central Zionist Archives). While Kahane presented a doctrine of symbolic-theurgic messianic redemption, which focuses on the study of Torah and Kabbalah in the Land of Israel and the fulfillment of those specific biblical commandments which are land-based (as in agriculture etc.) as accelerators of redemption – a doctrine echoed in sources from the time of the alliyah of the Vilna Gaon's disciples at the beginning of the nineteenth century – Kalischer presented a realistic messianic redemption that focuses on immigration and agricultural settlement in the Land of Israel. However, Kalischer was willing to accept support from all sides to prove that his plan was feasible and that it had many supporters among the Jewish public, whether they hold a symbolic-theurgic messianic doctrine, such as the Vilna Gaon's disciples, or modern national doctrine, such as the proto-Zionist philosopher and socialist Moses Hess.
Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include ... more Religious Jewish tradition has specific rituals for mourning the loss of a relative. They include receiving visitors during shiva, the recitation of the Kaddish in the first year, and the annual marking of the Yahrzeit. There are also customs for commemorating collective disasters. Foremost among the mare the diminution of joy on specific dates, and setting permanent fast days. Towards the end of World War II, when the extent of the destruction became apparent, initiatives began around the world to process the collective mourning and to perpetuate the disaster in religious settings. Many survivors later joined these initiatives, seeking to establish new customs, out of a deep sense that this was an unprecedented calamity. The growing need to combine private and collective mourning stemmed from an awareness of the psychological and cultural power of private mourning customs. Proposals therefore included the observance of a community Yahrzeit, a collective Jewish shiva, along with a fast for the ages. This article explores the initiatives undertaken between 1944 and 1951—the time when intensive processing was needed for the survivors and the relatives of those who had perished—discussing their motivations, unique characteristics, successes and failures, and the reasons for them.
The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna ... more The 19th century, which began with the immigration to Eretz Israel of 511 disciples of the Vilna Gaon (HaGra) and their families from Lithuania for religious reasons between 1808–1811, ended with the arrival of tens of thousands of Hovevei Zion from Russia and Romania for nationalistic motives, beginning in 1882.This article deals with the differences between the doctrine of redemption of the Vilna Gaon’s disciples and the Zionist ideology of Hovevei Zion in light of the thought of the religious proto-Zionists. Rabbi Zvi Hirsch Kalischer and Rabbi Eliyahu Guttmacher who were the proto-Zionists actually served as transformers from theurgic-symbolic messianic activism to realistic Zionist activism through their combined adoption of all these active approaches and the shift in emphasis from the symbolic to the realistic. Putting them all in the traditional messianic camp or the modern national camp distorts the picture. The great innovation of their doctrine was the transformation of the idea.
As part of the cultural revival that accompanied the Zionist revolution, important literary proje... more As part of the cultural revival that accompanied the Zionist revolution, important literary projects were created, providing ideological support for the Zionist project, enriching the newly revived Hebrew culture and redefining the Jewish bookshelf. Within this diverse cultural work, the project of the anthologies was formed. These projects were led at the beginning by disciples of Ahad Ha'amthe founder of the cultural stream in Zionism. Religious Zionism, which during the British Mandate in Palestine had struggled for its place among the pioneers, also sought to initiate its own literary projects. However, its scholars came to compile anthologies individually rather than through the Movement. Their interest was sparked by a combination of modern Jewish scientific research, an aspiration to enrich Jewish literature, and the theoretical and practical challenge presented by national revival. The two most prominent efforts of this sort during the Mandate period: Otzar HaGeonim (by Benjamin Menashe Levin), and Seder Kiddushin ve-Nissu'in Aharei Hatimat ha-Talmud (by Abraham Chaim Freimann), reflected two different trends in religious Zionism. The first, expanding the study of Torah, touched on the theoretical side of the Talmud in Jewish literature and enjoyed Orthodox consensus. The second, concerned with the renewal of halacha, touched on the practical side of religious law throughout the ages and sought to locate, collect, and analyze judgments and rabbinic rulings from Jewish consortiums in the post-Talmudic period, in order to formulate legal precedents that could resolve halachic problems that might arise in the future in Eretz Israel, where the Jewish People were about to establish an independent national state.
Research on the Jews, the issue of slavery in the southern states, and the American Civil War has... more Research on the Jews, the issue of slavery in the southern states, and the American Civil War has naturally focused on the Jews of the United States, who, as citizens, were reluctant to become involved in the debate that divided their country during those years. However, the attitude of the Jews in the Old World towards the events unfolding on a continent thousands of miles away has rarely been studied. This article examines the small group of Jews from Europe and the Land of Israel who became known as the "precursors of Zionism" and their attitude towards the American Civil War and the emancipation of the slaves. This group was very sensitive to historical changes, sometimes even imbuing them with metaphysical meaning that went far beyond their political significance.
Rabbi Zvi Hirsch Kalisher (1795—1874) was known for his proto-national thinking and activities in... more Rabbi Zvi Hirsch Kalisher (1795—1874) was known for his proto-national thinking and activities in the third quarter of the nineteenth century, and for this reason was crowned the 'Precursor of Zionism'. However, his halakhic teachings have not yet been properly researched. This article seeks to illuminate his halakhic teachings by examining Rabbi Kalisher's position on major issues that occupied the halakhic discourse in countries of emancipation in his days: relating to non-Jews within the biblical commandments pertaining to interpersonal relatioships; treatment of religious offenders, as well as other halakhic approaches characteristic of his rulings: consideration of public opinion in halakhic jurisprudence and learning halakhot from the Bible. The article also discusses halakhic questions related to Rabbi Kalisher's proto-national teachings – which busied mostly himself – and the connection between his general halakhic teachings and his proto-national teachings.
The article examines the historical persona of Rabbi Isaac Ger (Granboom, 1738–1807), who came fr... more The article examines the historical persona of Rabbi Isaac Ger (Granboom, 1738–1807), who came from a family of converts in Sweden, served as a judge in the Ashkenazi community in Amsterdam in the last two decades of the eighteenth century, and later served as rabbi in the local Adath Jesurun renegade community. His final appointment made him controversial among the Jews of Amsterdam. In the article, I trace Granboom's fascinating résumé from his birth in Sweden to his death in Amsterdam. I examine his family story and his religious outlook, on which he elaborated in his book Zera’ Yitzhak (1789). I try to understand his position on the emancipation of Dutch Jews and his reasons for joining the new community. Finally, I examine the changes in prayer and some practices that he introduced within the new community in the context of the Ashkenazi halakhic culture of his time, the uniqueness of Amsterdam as a city where Sephardi and Ashkenazi Jews lived in separate communities, and the beginning of religious reform in Germany and the Orthodox reaction in the early nineteenth century.
Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declar... more Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declaration as heralding the Redemption. Some of the religious leaders began to express their opinions and question the place of halakha in the future Jewish state, in light of the incredible opportunity that had suddenly opened up for the Jewish people to return to Ereẓ Israel. For the first time there was an in-depth discussion stemming from very real considerations about the place of halakha in a modern, autonomous Jewish state. Zionist rabbis, especially members of the Mizrachi Movement, who were excited by the Declaration and its political import, took part in this discussion. In this article, I will trace the pioneering discussion and analyze the diverse suggestions that were proposed their assumptions and their implications for the future.
Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declar... more Among the religious supporters of the Zionist Movement were those who regarded the Balfour Declaration as heralding the Redemption. Some of the religious leaders began to express their opinions and question the place of halakha in the future Jewish state, in light of the incredible opportunity that had suddenly opened up for the Jewish people to return to Ereẓ Israel. For the first time there was an in-depth discussion stemming from very real con-siderations about the place of halakha in a modern, autonomous Jewish state. Zionist rabbis, especially members of the Mizrachi Movement, who were excited by the Declaration and its political import, took part in this dis-cussion. In this article, I will trace the pioneering discussion and analyze the diverse suggestions that were proposed their assumptions and their implica-tions for the future.
Theodor Herzl's utopian novel Altneuland (1902) urged the orthodox historian Zeev Jawitz (1847-19... more Theodor Herzl's utopian novel Altneuland (1902) urged the orthodox historian Zeev Jawitz (1847-1924) to intensely deal with the portraying of the anticipated Jewish entity which was forming in the Land of Israel. In his own utopia – never published – Hadash Maleh Yashan (New Filled with Old), which was founded in the National Library archive, he suggests an alternative vision differing from Herzl's in two ways: his inspiration clearly comes from Jewish traditional biblical and Talmudic sources, and the nature of the new entity is communal. Jawitz' utopia is in fact a messianic vision of the Jewish Eschatology. It combines prophecies with our Sages' ideas and it deals with a completely new human existence: a world void of competition or jealousy, of fraud and lust, of hostility and wars – a world free of Adam's curse of working and sweating – indeed a world of peace and truth, justice and equality, developed spiritually through the worship of the Divine. In this volume, we are publishing Jawitz' unknown utopia and a comprehensive preface.
In this article I discuss the perception of Rabbi Zvi Hirsch Kalisher, that the first phase of th... more In this article I discuss the perception of Rabbi Zvi Hirsch Kalisher, that the first phase of the redemption of Israel be introduced by the Israel's Notables, and I review its expression throughout his ongoing proto-nationalist activity to convince the Rothschilds, Moses Montefiore, Albert Cohn and Adolphe Cremieux - and Alliance Israelite Universelle, which was headed by him – to support the settlement of the Land of Israel. This examination shows the evolution and formation of Rabbi Kalischer's thought and action plan over the years. This article also presents unpublished important documents that shed light on the important episodes in the realm of Rabbi Kalisher’s activity, and particularly on his unique attitude towards Alliance Israelite Universelle and its President Adolph Cremieux.
במפגש יוצגו מחקרים חדשים ויערך דיון ותגובות על החלק המעצב הזה בספרות החוק היהודית של העת החדשה המ... more במפגש יוצגו מחקרים חדשים ויערך דיון ותגובות על החלק המעצב הזה בספרות החוק היהודית של העת החדשה המוקדמת
באתר המפגשים https://tinyurl.com/r5gqej3 ניתן למצא הקלטות של ההרצאות מן המפגשים הקודמים וכן מאגר חומרים מחקריים ודפי מקורות לדיון
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Papers by ASAF YEDIDYA
Articles
Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemetery in Vught
By Lauran Toorians
How the Ashkenazi Community in Amsterdam Dealt with Religious Laxity in the Generation Preceding the Emancipation
By Asaf Yedidya
An Occupation Without a Future. Peddlers of Jewish Amsterdam, 1873-1943
By Rob de Spa
‘The Air of Amsterdam Makes One Wise’. Outlines of a Critical Jewish History of the City
By Bart Wallet
Book Reviews
Laura Arnold Leibman, Once We were Slaves: The Extraordinary Journey of a Multiracial Jewish Family. Oxford: Oxford University Press, 2021. 320 pp. ISBN: 978-0197530474.
By Jessica V. Roitman
https://doi.org/10.5117/SR2023.2.005.ROIT
M.M. van de Ven, Printing Spinoza: A Descriptive Bibliography of the Works Published in the Seventeenth Century. Leiden/Boston: Brill, 2022. Pp. xxxix + 508. ISBN: 978-90-04-46798-9.
By Steven Nadler
Anne O. Albert, Jewish Politics in Spinoza’s Amsterdam. London: The Littman Library of Jewish Civilization and Liverpool University Press, 2022. 352 pp. ISBN: 978-1789622294.
By Benjamin E. Fisher
While Kahane presented a doctrine of symbolic-theurgic messianic redemption, which focuses on the study of Torah and Kabbalah in the Land of Israel and the fulfillment of those specific biblical commandments which are land-based (as in agriculture etc.) as accelerators of redemption – a doctrine echoed in sources from the time of the alliyah of the Vilna Gaon's disciples at the beginning of the nineteenth century – Kalischer presented a realistic messianic redemption that focuses on immigration and agricultural settlement in the Land of Israel.
However, Kalischer was willing to accept support from all sides to prove that his plan was feasible and that it had many supporters among the Jewish public, whether they hold a symbolic-theurgic messianic doctrine, such as the Vilna Gaon's disciples, or modern national doctrine, such as the proto-Zionist philosopher and socialist Moses Hess.
Jawitz' utopia is in fact a messianic vision of the Jewish Eschatology. It combines prophecies with our Sages' ideas and it deals with a completely new human existence: a world void of competition or jealousy, of fraud and lust, of hostility and wars – a world free of Adam's curse of working and sweating – indeed a world of peace and truth, justice and equality, developed spiritually through the worship of the Divine.
In this volume, we are publishing Jawitz' unknown utopia and a comprehensive preface.
Articles
Jews in Twelfth-Century ’s-Hertogenbosch and the Jewish Cemetery in Vught
By Lauran Toorians
How the Ashkenazi Community in Amsterdam Dealt with Religious Laxity in the Generation Preceding the Emancipation
By Asaf Yedidya
An Occupation Without a Future. Peddlers of Jewish Amsterdam, 1873-1943
By Rob de Spa
‘The Air of Amsterdam Makes One Wise’. Outlines of a Critical Jewish History of the City
By Bart Wallet
Book Reviews
Laura Arnold Leibman, Once We were Slaves: The Extraordinary Journey of a Multiracial Jewish Family. Oxford: Oxford University Press, 2021. 320 pp. ISBN: 978-0197530474.
By Jessica V. Roitman
https://doi.org/10.5117/SR2023.2.005.ROIT
M.M. van de Ven, Printing Spinoza: A Descriptive Bibliography of the Works Published in the Seventeenth Century. Leiden/Boston: Brill, 2022. Pp. xxxix + 508. ISBN: 978-90-04-46798-9.
By Steven Nadler
Anne O. Albert, Jewish Politics in Spinoza’s Amsterdam. London: The Littman Library of Jewish Civilization and Liverpool University Press, 2022. 352 pp. ISBN: 978-1789622294.
By Benjamin E. Fisher
While Kahane presented a doctrine of symbolic-theurgic messianic redemption, which focuses on the study of Torah and Kabbalah in the Land of Israel and the fulfillment of those specific biblical commandments which are land-based (as in agriculture etc.) as accelerators of redemption – a doctrine echoed in sources from the time of the alliyah of the Vilna Gaon's disciples at the beginning of the nineteenth century – Kalischer presented a realistic messianic redemption that focuses on immigration and agricultural settlement in the Land of Israel.
However, Kalischer was willing to accept support from all sides to prove that his plan was feasible and that it had many supporters among the Jewish public, whether they hold a symbolic-theurgic messianic doctrine, such as the Vilna Gaon's disciples, or modern national doctrine, such as the proto-Zionist philosopher and socialist Moses Hess.
Jawitz' utopia is in fact a messianic vision of the Jewish Eschatology. It combines prophecies with our Sages' ideas and it deals with a completely new human existence: a world void of competition or jealousy, of fraud and lust, of hostility and wars – a world free of Adam's curse of working and sweating – indeed a world of peace and truth, justice and equality, developed spiritually through the worship of the Divine.
In this volume, we are publishing Jawitz' unknown utopia and a comprehensive preface.
באתר המפגשים
https://tinyurl.com/r5gqej3
ניתן למצא הקלטות של ההרצאות מן המפגשים הקודמים וכן מאגר חומרים מחקריים ודפי מקורות לדיון