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Journal articles on the topic "Famous Jews"
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Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY." vol 5 issue 15 5, no. 15 (2019): 1462–69. http://dx.doi.org/10.18769/ijasos.592119.
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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust
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Marienberg, Evyatar. "Jews, Jesus, and Menstrual Blood." transversal 14, no. 1 (2016): 1–10. http://dx.doi.org/10.1515/tra-2016-0001.
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AbstractThis article examines how concepts related to menstruation and menstrual blood were used by medieval Jews to insult the Christians’ God and his mother. One of the central concepts used in these exchanges was the claim that Jesus was conceived while Mary was menstruating. The article checks this and similar claims when they appear, among other places, in polemic works, such as the rather famous Toledot Yeshu (“The Genealogy of Jesus”), and in the Jewish chronicles about the massacres of Rhineland Jews during the first crusade of 1096.
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Godfrey, Gerald. "The Judges and the Jews." Ecclesiastical Law Journal 7, no. 32 (2003): 50–61. http://dx.doi.org/10.1017/s0956618x00004944.
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The Jews have been a source of constant trouble to the judiciary of this country; but, to be fair, only for the last 350 years. Between 1066, when the first Jews to settle here came over from what is now France in the wake of the Norman Conquest, to 1290, when the Jews were expelled, Jewish issues do not appear to have concerned the judges. This discussion of judicial involvement with Jewish issues begins in 1655, when, following Menasseh ben Israel's famous initiative, two senior judges, Chief Justice Glyn and Chief Baron Steel, advised the assembly that had been summoned by Cromwell to consider the matter, that ‘there was no law which forbids the Jews’return into England’.
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Trepte, Hans-Christian. "Between Homeland and Emigration. Tuwim’s Struggle for Identity." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (2017): 35–47. http://dx.doi.org/10.18778/1505-9057.36.04.
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Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer. Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.
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Moch, Michał. "„Nasza walka z Żydami” – Sayyida Qutba – arabski fundamentalistyczny pamflet na Żydów i judaizm w kontekście europejskiego dyskursu antysemickiego." Kultura i Społeczeństwo 52, no. 2 (2008): 177–88. http://dx.doi.org/10.35757/kis.2008.52.2.8.
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The paper deals with the famous essay by Sayyid Qutb, one of the most famous ideologues of Islamic fundamentalism and leader of the Muslim Brethren in Egypt, who was sentenced to death in 1966. Despite its rather small volume, “Our Fight with Jews” is a really influential text, especially among the fundamentalist milieu in the Arab societies. The essay’s sole purpose was to clarify Qutb’s hostile attitude towards Judaism and the Jews. The Egyptian fundamentalist justifies his point using religious, historical and political arguments. Some of the historical views, figures of speech and propaganda tricks, appearing in the text, were probably borrowed from the European anti-Semitic literature. After presenting Qutb’s short biography, the author researches main aspects of the aforementioned work; and debates how Islamic theological background merges with the influences of European anti-Semitism.
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Baker, Murray. "Who Was Sitting in the Theatre at Miletos? An Epigraphical Application of a Novel Theory." Journal for the Study of Judaism 36, no. 4 (2005): 397–416. http://dx.doi.org/10.1163/157006305774482641.
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AbstractStephen Mitchell has proposed a broad view of the cult of the Most High God (Theos Hypsistos) in which the followers describe themselves as theosebes. This provides a robust identity for these God-fearers and allows for a wider local context for theosebes (and other God-fearer) inscriptions. Mitchell's view is applied to the famous seating inscription for Jews and God-fearers in the theatre in Miletos. Here a quiet Jewish community is associated with a community of followers of the Most High God which included prominent members. The inscription should be read as, "The place of the Jews [real Jews], who are called [are part of] the group of theosebioi [followers of the Most High God]."
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MURZAKHANOV, Yuri Isaevich, and Ekaterina Sergeevna NORKINA. "THE CONTRIBUTION OF IGOR GODOVICH SEMYENOV IN THE STUDY OF THE HISTORY OF THE MOUNTAIN JEWS. TO THE 60 ANNIVERSARY OF THE SCIENTIST." Herald of Daghestan Scientific Center of Russian Academy of Science, no. 80 (April 30, 2021): 53–57. http://dx.doi.org/10.31029/vestdnc80/7.
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The article is written to the 60th anniversary of Igor Godovich Semyonov, a famous Daghestan and Russian historian, Doctor of historical sciences, who has made a significant contribution to the study of history, ethnography and the problems of genesis of Mountain Jews.
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Bulanyi, Mykola. "Converted Jews." Universum Historiae et Archeologiae 3, no. 2 (2020): 22. http://dx.doi.org/10.15421/26200202.
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The aim of the scientific paper to reconstruct the life strategies of the father of the famous figure of the Great Reform era M. Posen, as well as to attempt to study the little-known early stage of his biography. Research methods: biographical, reconstruction, hermeneutics, intertextual analysis, comparative studies, systemic-structural, conceptual method of M. Epstein, etc. Main results. Thanks to the use of a number of approaches, it was possible to reach broader issues, such as the reconstruction of the identity of two generations of the Posens, identification strategies for their entry into the imperial society and determination of the position and opportunities of converted Jews in the era of Alexander I. Thus, the principle of new historicism made it possible to analyze texts in their primary context, which in turn made it possible to investigate Posen’s attitude to texts, which was reflected in his project for changes in censorship. The systematic principle made it possible to reflect on the whole the process of development of the institution of censorship in the Russian Empire and the role of converted Jews in it on the M. Posen’s example. The study of legislative acts was carried out using the historical-juridical analysis and A. Etkind’s philosophy of reconstruction, which made it possible to inscribe the Posens’ history to the historical and cultural context of the era. Thanks to scientific tools and the involvement of previously unknown sources, it became possible to clarify the main milestones of M. Posen’s early biography, while he working in various departments, as well as possible reasons for career growth in the context of the Alexander era. Practical significance: the accomplished developments can be used in the future to create generalizing works on historical biography, Jewish study, interethnic history, social history, etc. Scientific novelty: for the first time, attempts were made to reconstruct the biography of M. Posen’s father based on the initial materials and the activities of the first generations of the Posens in Russia Empire. Type of article: analytical.
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Lazaroms, Ilse Josepha. "As the Old Homeland Unravels: Hungarian-American Jews’ Reactions to the White Terror in Hungary, 1919–24." Austrian History Yearbook 50 (April 2019): 150–65. http://dx.doi.org/10.1017/s0067237819000080.
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In his office on 1 Union Square West in New York City, Samuel Buchler, president of the Federation of Hungarian Jews in America, sat at his desk and looked at the trees turning red, yellow, and brown in the park below the window. It was September 1924, and Buchler had just read the news from Hungary. After years of anti-Jewish violence—the white terror, passively condoned by the postwar regime—the Hungarian government had decided to honor Felix M. Warburg, president of the American Jewish Joint Distribution Committee (JDC, or Joint), with a Red Cross Decoration. The honor came directly from Admiral Miklós Horthy, regent of Hungary, who wanted to acknowledge the role the JDC had played in “mitigating misery in Hungary.” It was clear that the JDC had aided millions of Jewish war victims across the devastated landscapes of East Central Europe, including Hungary. But Buchler was skeptical. Since its founding in 1916, the Federation of Hungarian Jews had tried to ameliorate the fate of Hungarian Jews across the ocean, who in quick succession had felt the tremors of war, terror, revolution, social exclusion, and institutional antisemitism. It was ironic that the government Buchler held responsible for much of the anti-Jewish violence and agitation was now hoping to be on good terms with the most famous Jew in the realm of international humanitarianism. For Buchler and the Federation of Hungarian Jews, this was cause for concern.
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Gaimani, Aharon. "Visiting Graves of Ẓaddiqim in Yemen". Review of Rabbinic Judaism 18, № 2 (2015): 281–300. http://dx.doi.org/10.1163/15700704-12341288.
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The article deals with the phenomenon in Yemen of Jews’ visiting the graves of ẓaddiqim, which was a very limited one. Throughout Yemen there were but a few gravesites of Jewish ẓaddiqim to which pilgrimages were made; they were of interest only to people living in their vicinity. The most famous among the Yemenite graves of ẓaddiqim was that of Rabbi Shalom Shabazi, the most highly esteemed figure among Yemenite Jewry. This was the only site to which Jews came from all over Yemen. Despite the difficult journey and the dangers along the way, Yemenite Jews visited the grave for various purposes: to make personal requests, to pray, to ask for success and for the fulfillment of vows made by people who had been ill but had recovered. In this paper, I present new oral and written testimonies about pilgrimage to his grave.
Books on the topic "Famous Jews"
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Halkowski, Henryk. The legends from the Jewish town in Kazimierz near Cracow: With additional biographies of famous rabbis who lived there and some helpful information for visitors. Mercury, 1998.
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Gans, Evelien, and Remco Ensel, eds. The Holocaust, Israel and 'the Jew'. Amsterdam University Press, 2016. http://dx.doi.org/10.5117/9789089648488.
Full textAbstract:
This book is the first comprehensive study of postwar antisemitism in the Netherlands. It focuses on the way stereotypes are passed on from one decade to the next, as reflected in public debates, the mass media, protests and commemorations, and everyday interactions. The Holocaust, Israel and 'the Jew' explores the ways in which old stories and phrases relating to 'the stereotypical Jew' are recycled and modified for new uses, linking the antisemitism of the early postwar years to its enduring manifestations in today's world. The Dutch case is interesting because of the apparent contrast between the Netherlands' famous tradition of tolerance and the large numbers of Jews who were deported and murdered in the Second World War. The book sheds light on the dark side of this so-called 'Dutch paradox,' in manifestations of aversion and guilt after 1945. In this context, the abusive taunt 'They forgot to gas you' can be seen as the first radical expression of postwar antisemitism as well as an indication of how the Holocaust came to be turned against the Jews. The identification of 'the Jew' with the gas chamber spread from the streets to football stadiums, and from verbal abuse to pamphlet and protest. The slogan 'Hamas, Hamas all the Jews to the gas' indicates that Israel became a second marker of postwar antisemitism. The chapters cover themes including soccer-related antisemitism, Jewish responses, philosemitism, antisemitism in Dutch-Moroccan and Dutch- Turkish communities, contentious acts of remembrance, the neo-Nazi tradition, and the legacy of Theo van Gogh. The book concludes with a lengthy epilogue on 'the Jew' in the politics of the radical right, the attacks in Paris in 2015, and the refugee crisis. The stereotype of 'the Jew' appears to be transferable to other minorities. Now also available as paperback!
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Gans, Evelien, and Remco Ensel, eds. The Holocaust, Israel and 'the Jew'. Amsterdam University Press, 2017. http://dx.doi.org/10.5117/9789462986084.
Full textAbstract:
This book is the first comprehensive study of postwar antisemitism in the Netherlands. It focuses on the way stereotypes are passed on from one decade to the next, as reflected in public debates, the mass media, protests and commemorations, and everyday interactions. The Holocaust, Israel and 'the Jew' explores the ways in which old stories and phrases relating to 'the stereotypical Jew' are recycled and modified for new uses, linking the antisemitism of the early postwar years to its enduring manifestations in today's world. The Dutch case is interesting because of the apparent contrast between the Netherlands' famous tradition of tolerance and the large numbers of Jews who were deported and murdered in the Second World War. The book sheds light on the dark side of this so-called 'Dutch paradox,' in manifestations of aversion and guilt after 1945. In this context, the abusive taunt 'They forgot to gas you' can be seen as the first radical expression of postwar antisemitism as well as an indication of how the Holocaust came to be turned against the Jews. The identification of 'the Jew' with the gas chamber spread from the streets to football stadiums, and from verbal abuse to pamphlet and protest. The slogan 'Hamas, Hamas all the Jews to the gas' indicates that Israel became a second marker of postwar antisemitism. The chapters cover themes including soccer-related antisemitism, Jewish responses, philosemitism, antisemitism in Dutch-Moroccan and Dutch- Turkish communities, contentious acts of remembrance, the neo-Nazi tradition, and the legacy of Theo van Gogh. The book concludes with a lengthy epilogue on 'the Jew' in the politics of the radical right, the attacks in Paris in 2015, and the refugee crisis. The stereotype of 'the Jew' appears to be transferable to other minorities.
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Ravilious, Eric William. Four wood engravings made by Eric Ravilious in 1933 for the Golden Hours Press' famous tragedy of the rich Jew of Malta. Fleece Press, 1998.
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Ades, Audrey, and Vivien Mildenberger. Judah Touro Didn't Want to Be Famous. Lerner Publishing Group, 2020.
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Brown, Gene. Anne Frank: Child of the Holocaust (The/Library of Famous Women). Blackbirch Press, 1993.
Find full textBook chapters on the topic "Famous Jews"
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Chaouat, Bruno. "Postscript: Theorizing Antisemitic Laughter." In Is Theory Good for the Jews? Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781781383346.003.0006.
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In her famous essay on antisemitism published in The Origins of Totalitarianism, Hannah Arendt tells this sinister joke: “An antisemite claimed that the Jews had caused the war; the reply was: Yes, the Jews and the bicyclists. Why the bicyclists? asks the one. Why the Jews? asks the other.”...
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Geller, Jay. "The Jewish Animot: Of Jews as Animals." In Jews and the Ends of Theory. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282005.003.0007.
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This chapter addresses the famous joke on “the elephant and the Jewish question,” whose prominence is attested by its many iterations not only in collections of Jewish jokes but also in works of philosophy and theory. Drawing together two seemingly unrelated terms such as Jews and elephants and pointing at their close proximity, jokes do not merely comment on the preposterous character of the “rumor about the Jews” that there is an inherent relationship between Jews and nonhuman animals. The joke also points to what escapes theory and calls out its limitations, for theory takes the Jew as well as the animal as categories, singular as they might be, that can be comprehended only vis-à-vis universals. The chapter then looks at how Jewish authors have called into question the human-nonhuman animal divide in their struggle to think through European modernity.
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Rabin, Shari. "Introduction." In Jews on the Frontier. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479830473.003.0001.
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The introduction presents the case of a single mobile Jew with eclectic religious practices, Edward Rosewater, arguing that he is a compelling if unexpected starting point from which to redescribe religion in America. Building on religious studies methodologies developed in the American Catholic context, this book helps explain American religious eclecticism. As with contemporary “nones,” for nineteenth-century Americans like Rosewater, congregations, denominations, and stable identities were not obvious or inevitable. Rather, they were particular strategies—among many others—for coping with life amidst the individuating forces of American law, economics, and racial logics. While some Jews believed that Judaism was already suitable for all locales, most Jews recognized that they would have to reconcile Judaism with this new context, whether through individual adaptations like those of Rosewater or through the national projects proposed by famous leaders Rabbi Isaac Mayer Wise and Isaac Leeser.
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Parfitt, Tudor. "The Black/Jew in the Racial State." In Hybrid Hate. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190083335.003.0009.
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Extreme racist opinion in Germany, exemplified by Theodor Fritsch, asserted that Jews were a negroid mix. This continued in the works of, for instance, Louis-Ferdinand Céline. Each individual Jew, according to John Beddoe, the pigmentation expert, contained the negroid and Asiatic type. The Jew was a chameleon in this respect. Rudolf Virchow conducted a research project in which skin color was presented not as an objective fact but rather as something to be intuitively felt. The general consensus, even among Jews, was that Jews were dark, yet the research showed the contrary. Jews in the liberal arts and poetry of the Weimar period often constructed Jews as dark or black, as in the work of George Grosz. The Swiss-French race theorist and anti-Semite George-Alexis Montandon perceived the Jews as an ancient cross of Asiatic and negro and expressed this in his famous exhibition, “How to recognize a Jew.” The fear of cross-breeding became more intense in the Nazi period, along with sexual fear of blacks and Jews. Hitler attacked the “black disgrace” on the Rhine that was leading to a Jewish-inspired Vernegerung and would eventually produce in Germany something like the negrified French state to the south. Nazi polemical and propaganda literature habitually portrayed the Jews as black or dark. Nazis borrowed from American anti-black legislation. Fascist Italy had a similar fear of racial pollution by Jews and blacks, as can be seen in countless cartoons and illustrations in La Difesa della Razza. Cultural pollution by Jews and negroes was equally feared.
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Hever, Hannan. "Buber versus Scholem and the Figure of the Hasidic Jew: A Literary Debate between Two Political Theologies." In Jews and the Ends of Theory. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282005.003.0010.
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This chapter looks at one of the most famous and significant debates in Jewish studies: between Gershom Scholem and Martin Buber over the character of Hasidism. On the face of it, the debate was a literary one, centering on the significance of the Hasidic tale and its role in the interpretation of the Hasidic movement. It was a debate between two conceptions of Hasidism, one as a system of theological concepts, and the other as a way of life. Yet this debate was not merely historicist, but topical and political as well. For in this debate, Buber and Scholem negotiated the question of Jewish sovereignty and endeavored to determine the desired relationship between Jews and the state.
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Kraemer, Ross Shepard. "“We do not grant that their synagogues shall stand, but want them to be converted in form to churches”." In The Mediterranean Diaspora in Late Antiquity. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190222277.003.0008.
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Evidence for Jews in the Mediterranean diaspora wanes by the fifth century. Few laws pertain to Jews between Theodosios II’s death and the ascension of Justinian seventy-five years later. Material evidence for Jews is sparse. Only non-Jewish writers offer possible evidence. John Malalas recounts synagogue attacks by the “Greens” charioteers’ association. Justinian’s harsh critic, Prokopios of Caesarea, notes Justinian’s various anti-Jewish acts. Justinian’s famed legal Code confirms his intensification of his predecessors’ programs against all non-Nicene persons, including Jews and Samaritans. His famous Novella 146 authorized use of the Septuagint, but banned the Deuterosis—sometimes thought, perhaps wrongly, to be the Mishnah. John of Ephesos claims that (after a devastating outbreak of plague) Justinian sent him to convert the remaining dissidents and traditionalists of Asia Minor, where he also transformed a few synagogues into churches. John Malalas chronicles Samaritan revolts also recounted by Prokopios, as well as Jewish victims of earthquakes.
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Zeidman, Lawrence A. "The origins of Nazi persecution and victimization of neuroscientists in Germany, Austria, and Poland." In Brain Science under the Swastika. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198728634.003.0002.
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Beginning with even some famous neuroscientists in the nineteenth century anti-Semitism prevented professional promotions and left Jews as outsiders. This included Oppenheim, Flatau, Freud, Liepmann, Weigert, Lewandowsky, Edinger, and others. The specialties of neurology and psychiatry in the first place were fringe areas in which Jews could gravitate and build careers in a field others shunned. But pervasive and insidious discrimination existed in most German and Austrian universities, and Jewish neuroscientists were rarely made department chairs or institute heads. In some instances independent hospitals or clinics in larger cities such as Berlin or Vienna could be headed by Jews, but this became increasingly rare and these dreams were shattered at the onset of the Nazi era. Even as heads of some independent hospitals Jewish neuroscientists faced intolerable degrees of hatred and roadblocks, but persevered and contributed heavily to the growth of neuroscience.
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Novak, David. "Aggadic Speculation." In Image of the Non-Jew in Judaism. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0010.
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This chapter addresses how the rabbis used the creative resources of theological inference to discover how the tradition charted universal moral law. This charting is particularly common when it comes to revelation, as the relationship of Jews and non-Jews to the Noahide law changed appreciably in the rabbinic mind. According to a famous aggadah, all people originally experienced the Noahide laws as divine directives. However, after Sinai, non-Jews no longer accepted the divine origins of these laws. Although gentiles no longer perceive a transcendent intention behind the laws, they are still obligated to adhere to them because of their social and political value. This powerful aggadah can be read in two ways: first, because non-Jews no longer hold to the divine origin of the Noahide laws but still observe them, the laws themselves must be rational, that is, capable of being understood and followed in the absence of direct revelation; second, if the rational element of the commandments are minimized, as they are by the medieval kabbalists, then the moral distance between Jews and non-Jews becomes abysmal. The chapter argues for the first view, which is philosophically more coherent and more in line with the developed Jewish tradition from rabbinic times to now.
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Riegel, Julia. "‘Jewish Musicians are the Crowning Achievements of Foreign Nations’." In Polin: Studies in Polish Jewry Volume 32. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764739.003.0017.
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This chapter discusses the treatment of the Jewish identity of various composers by the Yiddish folklorist and music critic, Menachem Kipnis. It describes Kipnis as a small, energetic man with a soft but beautiful singing voice and considered one of the most popular Jewish folklorists of interwar Poland. It also looks into Kipnis' book World-Famous Jewish Musicians, a collection of biographies of nineteenth-century composers with a Jewish background. The chapter examines the contradictions and idiosyncrasies of World-Famous Jewish Musicians compared with Kipnis's other works. It seeks to understand the balance Kipnis struck between praise for Jewish composers and quasi-nationalist emphasis on their Jewishness on the one hand, and his work as a folklorist in Poland, collecting songs from traditional, Yiddish-speaking Jews on the other.
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Brody, Robert. "The Geonic Period and the Background of Sa’adyah Gaon’s Activities." In Sa'adyah Gaon. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113881.003.0001.
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This chapter discusses the character and achievement of Rabbi Sa'adyah ben Joseph or Sa'adyah Gaon. It looks at Sa'adyah's day, in which the vast majority of Jews viewed themselves as subject to the authority of two ancient Jewish centres: Palestine and Babylonia. It also mentions spiritual leaders known as geonim that headed the prestigious and internationally renowned academies of Sura and Pumbedita in Babylonia and the central academy in Palestine. The chapter recounts the age of the geonim that was preceded by an even more obscure era, the savora'im. It analyses the famous Epistle of Sherira Gaon that was written in 986, which consists of questions on talmudic and halakhic issues that were sent by Jews from communities around the world to the senior members of the academies headed by the geonim.