Ashkenazi Jews

Examining a selection of modern urban spaces, this article describes how
the history of medieval Ashkenazi Jewry is displayed in Germany today, as well as
who displays it and for whom. The preoccupation of Germany with its Jewish past
is not trivial; it is an institutionalized trend designed not only to teach the public
about local medieval history, but also to educate it to re-include medieval Jews into
its history.

A master thesis researching life of the Ashkenazi and Sephardic Jews in Amsterdam. I discuss their differences and similarities by answering questions like: Did the different communities feel they were part of one big Jewish community, or that there were clear distinctions between them? Did the groups have truly different identities, or did they think of themselves as different by opposing their own group against the other, thus creating a 'significant other'?

Conclusion about marginal role Sephardic Jews played in the development of the Jewish communities of Eastern Europe should not be oversimplified to consider that no Sephardim ever joined Ashkenazi communities. The article address five surnames used in Ashkenazic families: (1) two from Eastern Europe others than those discussed in previous publications, for which the odds are high that they indeed reveal the Sephardic origin of the family progenitors; (3) three from Prague whose usual consideration as Sephardic is firmly confirmed for one, is wrong for another, and appears to be rather questionable for the third one.

The earliest mention of the Jewish Ashkenazi community in Vršac dates from 1766. This community gradually developed and flourished in the second part of the XIX century after the Emancipation in the Austro-Hungarian Empire. Unfortunately, during the Second World War almost all Vršac residents of Jewish origin lost their lives in a tragic way. During the war and post-war period, synagogue and the Town Hall were demolished, and many documents, photographs and objects disappeared forever. Although the remaining data on the old residents of the Banat town seem to be extremely deficient, the research in the museum archives, chronicles and the field research has succeeded in reviving some aspects of the everyday life of the Jewish community in Vršac. The major focus of this paper is given to the reconstruction of the synagogue and Jewish Town Hall, based on, so far unpublished plan and sketch, and likewise to the appearance of the Jewish funerary monuments.

"The entire planet is caught up in this menagerie of violence, mass killing, greed, jealousy, accusations, lies, deceit, condemnation, and chaos. It seems the nations, countries, and people of this planet are suffering from selective amnesia. How soon (and not) we forget the history of mankind, i.e., “Shem, Ham, Japheth, Noah’s Ark, Sodom and Gomorra!”

ENGLISH: The article presents a detailed analysis of the given names used by Jews in the territory of the Grand Duchy of Lithuania (roughly corresponding to modern Ukraine, Belarus, and Lithuania) during the 15th-16th centuries. It deals with the corpus of given names and conclusions in the domains of historiography and philology that can be made based on this corpus. No corroboration has been found for the theory of the continued existence of Jewish communities in this region, which dominates in Jewish historiography. The onomastic material reveals that many Jews came to Lithuania during the 15th-16th centuries. Several given names with Slavic roots attest to the use of a language with Slavic vocabulary in the vernacular life of local Jews before the entire community became Yiddish-speaking. A special section covers multiple Slavic suffixes present in the given names of Lithuanian Jews and the origins of this phenomenon.


FRANCAIS: L'article présente une analyse détaillée des prénoms utilisés par les juifs sur le territoire du Grand Duche de Lituanie (correspondant approximativement à l'Ukraine, la Biélorussie et la Lituanie modernes) pendant le 15e et le 16e siecles. Il traite du corpus de prénoms et de son impact sur l'historiographie et sur la philologie. Aucune corroboration n'a été trouvée pour la théorie de l'existence continue de communautes juives dans cette region, qui domine dans l'historiographie juive. Le matériel onomastique revèle que de nombreux juifs sont venus en Lituanie au cours des 15e-16e siecles. Plusieurs prénoms avec des racines slaves attestent l'utilisation d'une langue avec un vocabulaire slave dans la vie vernaculaire des juifs locaux avant que la communaute entière ne devienne yiddishophone. Une section spéciale est consacrée aux nombreux suffixes slaves presents dans les prénoms des juifs lituaniens et aux origines de ce phénomene.

The word "antichrist" is mentioned in four verses, all in the epistles of John:
1 John 2.18-22 . 18 Little children, it is the last time: and as you have heard that the antichrist is to come, so now many antichrists have begun to be ; by which we know that it is the last time. 19 They went out from us, but they were not from us ; because if they were from us, they would have remained with us; but they came out to make it clear that they are not all of us . 20 But you have the anointing of the Holy One, and you know all things. 21 I have not written to you as if you were ignorant of the truth, but as those who know it, and that no lie is true. 22 Who is a liar but he who denies that Jesus is the Christ? This one is antichrist , who denies the Father and the Son .
1 John 4.3. And every spirit that does not confess that Jesus Christ has come in the flesh is not from God: and this is the spirit of the antichrist , of which you have heard that he is to come, and that now is already in the world .
2 John 1.7. Because many deceivers have come into the world, who do not confess that Jesus Christ has come in the flesh . This such is the deceiver , and the antichrist .
1 John 2:18-22 defines as antichrist one who denies that Jesus is the Christ and denies the Father. He denies that Jesus has come from the flesh (2 John 1.7).
1 John 2.18-22 affirms that there have been many antichrists who came out of us, but they were not of us. There is also an antichrist to come, who embodies all that it is to be against Christ.
In short, the antichrist is represented as an individual, as a spirit, as a system, as a government, as an empire, and as someone who makes himself equal to God.

The article discusses the conception, performance and reception of nigun Shamil as a representative case of the social, literary and technological mechanisms that characterize music in Habad, past and present. The author argues for the centrality of non-accompanied, mostly wordless vocal tunes performed by the Hasidic masters such as the Lubavitcher Rebbe, as a main vehicle for the articulation of both the heightening of mystical experience and the teaching of Hasidism.

The Israeli-Palestinian conflict dates back to the end of the 19th century. In the last decade of the 20th century, many believed – in light of the public discourse surrounding the Oslo process – that peace with the Palestinians was a fait accompli. This vision evaporated subsequent to the failure of the 2000 Camp David Summit and the outbreak of the Al-Aqsa Intifada. Since these incidents seemed to persist, independent from the so-called peace process which nearly vanished, it seems this conflict was and still is a major factor shaping Israeli and Palestinian societies.

This study examines the connection between the ethnic-class structure in the Jewish sector of Israeli society and the Israeli-Palestinian conflict. Using statistical data, the analysis encompasses two of the main ethnic groups in Israeli Jewish society during the 1990's: The Ashkenazim (Jews originating in Europe and America), who make up the bulk of the middle and upper classes; and the Mizrahim (Jews that came from Muslim countries) who account for most Jewish working and Jewish lower-middle classes. In order to examine the stance of these two groups regarding the possibility of ending the Israeli-Palestinian conflict, this research analyzes the Geneva accords, using theories of reconciliation borrowed from the conflict resolution literature. This analysis shows the distinction between the so-called peace treaty, as sought by the Oslo Accords, and the requisites for a true-peace and reconciliation process between Israel and the Palestinians.

Thus, the analysis of the Geneva accords leads to the main claim of the study: Oslo was not a true-peace and reconciliation process, therefore the Mizrahi resistance to Oslo does not imply opposition to true peace and reconciliation with the Palestinians; just as the Ashkenazi support of Oslo does not indicate the pursuit of true peace and reconciliation with the Palestinians. Moreover, the study demonstrates that the Mizrahim objected the Oslo accords due to a perceived negative impact on their socio-economic status, while the Ashkenazim favored it because Oslo was part of the liberalization processes which benefited their socio-economic status.

The examination is also concerned with the reluctance of Israeli Jews in general and of the Ashkenazi group in particular, to give up the privileges granted to them as a result of their domination over all the Mandatory Palestine territories. Next the analysis points to a privileged situation for the Mizrahim in comparison to the Palestinians, within the social structure, as a result of the Israeli-Palestinian conflict. It also becomes clear from the analysis of the Geneva accord that the Ashkenazim have sought to preserve and increase their privileges using the political arrangements Israel intended to establish through the Oslo process. Finally, this research concludes that only a change in the basic ethnic class structure of the Israeli society would enable reconciliation and true peace between Jews and Palestinians.

This paper contains four chapters. The first chapter presents the theoretical framework. Its main arguments are that the Israeli-Palestinian conflict is the foundation of Israeli society; secondly, that Israeli social structure - from the "Second Aliyah" to this day – places Ashkenazi Jews at the top; the Palestinians - both citizens and non-citizens - at the bottom; at the same time, the Mizrahi Jews remain a semi-marginal group, classified between the Ashkenazim and the Palestinians.

The Second chapter discusses the motives for the Ashkenazi support for the Oslo accords, and for the Mizrahi opposition to them. The Oslo process is present as part of the economic liberalization processes, and the socio-economic changes that have occurred since Oslo are described. In the chapter, I show that the location of each group in the Israeli social structure – the Ashkenazim at the top and the Mizrahim as a semi-peripheral group – is the main factor determining how they were influenced by Oslo and therefore how they responded to it. The socio-economic implications of Oslo have caused increase in inequality in Israeli society in general, and between Ashkenazim and Mizrahim in particular. The Ashkenazim supported Oslo, because it has preserved their socio-economic supremacy. The Mizrahim opposed Oslo because it deepened their exclusion and increased their marginality in relation to the Ashkenazim.

In order to establish the differences between the Oslo arrangement and a real peace agreement, the third chapter elaborates on the conditions for true peace and reconciliation by applying theories of reconciliation from the conflict resolution literature. It is argued that in order to reach reconciliation and true peace, both sides of a conflict have to tackle issues of justice, historical truth, historical responsibility and political restructuring. Thus, in the context of the Israeli-Palestinian conflict, reconciliation would involve coming to terms with the historical events and the various implications of the 1948 war, and dealing more in depth with the issue of the right of return for the Palestinian refugees.

The fourth chapter analyzes the Geneva accords according to reconciliation principles in the context of the Israeli-Palestinian conflict which were presented in the previous chapter. The Geneva accords are an example of a permanent arrangement buttressed by the Oslo accords' layout. The chapter's main claim is that the Oslo accord is not a treaty pursuing reconciliation and true peace. This contention is tied to the primary arguments of the thesis: the Mizrahi resistance to Oslo did not mean they have thwarted a true peace treaty and reconciliation with the Palestinians, since Oslo was not true-peace agreement; for the same reason Ashkenazi support for Oslo did not imply they intended to promote true peace and reconciliation with the Palestinians.

Between the years 1650 and 1800, Amsterdam became the center of Yiddish printing. Vernacular medical writings were among the variety of Yiddish books published in Amsterdam. The Yiddish remedies book Seyfer Yerum Moyshe, published in 1679, was written by Moyshe Rofe mi-Kalish. In this article I intend to examine the paratexts of this book and present as a case study the doctor's recommendations to confront the plague. He explains his remedies are credible and have been tried by many doctors. His book would not only save its readers from having to call a doctor and pay him a lot of money, but also give them remedies they can prepare in their homes or find in their pharmacies. Whether rich or poor, everyone should have access to remedies. Kalish stresses the fact that ultimately leading a pious life, together with these remedies, will promise health and longevity, with G-d's help.

כל מדינה ממיינת, מקטלגת וסופרת את האוכלוסייה שחיה בה. לקטלוּג ולהגדרות הרשמיות לפי אתניות וגזע יש השפעה רבה על התפיסות החברתיות, על כינונן של היררכיות ועל יצירתו של אי-שוויון אתני וגזעי. אם בעבר סיווג ואיסוף נתונים סטטיסטיים על בסיס אתני או גזעי היו פרקטיקות שסייעו ליצירה ולתחזוק של אי-שוויון, הרי אלו פינו את מקומם בעשורים האחרונים והפכו אמצעים לתיקון אי-שוויון במדינות רבות. בישראל התעצב אי-שוויון אתני פנים-יהודי, קרי בין מזרחים לאשכנזים, אך מאחר שמדידת המוצא בסטטיסטיקה הלאומית מוגבלת לשני דורות, כמחצית מהאוכלוסייה היהודית אינה ניתנת לזיהוי סטטיסטי כיום, והלשכה המרכזית לסטטיסטיקה (הלמ"ס) אינה מפרסמת עוד נתונים על אי-השוויון האתני כפי שעשתה בעבר. בזמן שנחלשה היכולת לזהות ולעקוב אחר אי-השוויון האתני פיתחה הלמ"ס שני מדדים חדשים לבחינת אי-שוויון בישראל: מדד האשכולות החברתיים-כלכליים (1987) ומדד הפריפריאליות (2008). באמצעות ניתוח השנתונים הסטטיסטיים שפרסמה הלמ"ס מ-1950 ועד היום וניתוח המדדים החדשים אני מראה את תרומתה של הסטטיסטיקה הלאומית לביסוס ההבחנה האתנית הפנים-יהודית הבינרית בעשורים הראשונים, במקביל להתקבעות הריבוד האתני, מחיקתה ההדרגתית של האתניות כמשתנה רלוונטי לבחינת אי-שוויון בישראל בעשורים האחרונים והחלפתה במדדים גאוגרפיים. הדיון בוחן את תפקידה של הסטטיסטיקה הלאומית בניטור אי-שוויון ואת השלכות היעדרם של נתונים מפולחים על פי אתניות בדור שלישי על היכולת לנתח ולהבין כראוי את המכניזמים של אי-השוויון בישראל כיום.

הקינה "אמַרְתִּי שְׁעו מִנִּי" נכתבה לאחר פרעות תתנ"ו ביהודי העיר מיינץ. היא מתארת את מעשי ההתעללות והמרת הדת שמהם סבלו היהודים, ומסיימת בתחינה לנקמת דם בפורעים. בחינה פילולוגית של כ־140 טפסים מודפסים העלתה שינויי עריכה רבים שבוצעו בקינה במשך מאות שנים, בייחוד בנוגע לקריאות הנקם שהיא מכילה.
המאמר מציג את השינויים הללו ומתאר את נסיבות הופעתם של חמישה טיפוסי נוסח שהתפתחו ברובם זה מתוך זה, עקב התערבות חוזרת ונשנית מצד הרשויות השונות של הצנזורה הנוצרית אשר ביקשו לעקר את תוכן הקינה מהקשריה הנקמניים והאנטי־נוצריים.

The Blood and the Ink: Between Jewish Vengeance and Christian Censorship

The lamentation beginning with the words 'אָמַרְתִּי שְׁעוּ מִנִּי', written after the 1096 massacre of the Jews of Mainz, describes the community's ordeals and ends with a plea for vengeance to be taken with the blood of the rioters. Philological examination of roughly 140 printed copies from the last 450 years revealed multiple editorial changes, especially to its vengeful verses. The article presents these changes and portrays the circumstances leading to the appearance of five different versions, four of which were developed from one another, through repeated interventions by different Christian censorship authorities, aiming to cleans its vengeful, anti-Christian content.

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    The course will be devoted to the close reading and analysis of the most important texts related to the Hasidic movement. We will discuss the patterns of polemics of the Mithnagdim and the Maskilim during the different phases of the development of the movement. The discussion will provide a broad picture of the Jewish society from the end of the 18th till the beginning of the 20th century.
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עבודת סמינר מ.א. זו הוגשה בשנת תש"פ לפרופסור ישראל יובל. עיקר תרומתה המחקרית בניסיון ראשון מסוגו לקריאה מקיפה של קורפוס כתביו הפיוטיים של ר' יהודה ב"ר קלונימוס הבחור, פייטן אשכנזי מוקדם ששרד את פרעות מסע הצלב הראשון בשנת 1096. הפיוטים נקראו מתוך תשומת לב בייחוד לתחומי הפולמוס עם הנצרות, שהפיוטים היו אחד מתחומי התרחשותו, ולהדי השפעות שנספגו מן הסביבה הדתית והתרבותית הנוצרית, הנוגעות בין השאר להתפתחות המרטירולוגיה היהודית. תרומה נוספת הקיימת בעבודה זו לחוקרי התקופה היא בניסיון מחודש לכתיבה ביוגרפית נרחבת ככל האפשר אודות פייטן זה, שהיה מהעדים המרכזיים לפרעות תתנ"ו. זאת נעשה מתוך שילוב רסיסי המקורות ששרדו אודותיו בספרות השו"ת שכתבו הוא ובני דורו, ומתוך הנרמז בפיוטיו שלו.

The upcoming volume of "Colloquia Humianistica"' shall present a wide spectrum of Jewish and non-Jewish cultural contacts: encounters, clashes and exchanges in various contexts (literature, art, education, social life, languages etc.). The topic has already been covered within Jewish-related studies, however, there is still a need for a compilation which would help reveal patterns or/and diversity of those contacts across the entire Europe