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Journal articles on the topic 'Jewish Enlightenment'

Author: Grafiati

Published: 20 July 2024

Last updated: 25 July 2025

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1

Rashkover, Randi Lynn. "Judaism, Enlightenment, and Ideology." Religions 13, no. 1 (2021): 15. http://dx.doi.org/10.3390/rel13010015.

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The co-existence of Enlightenment and ideology has long vexed Jews in modernity. They have both loved and been leary of Enlightenment reason and its attending scientific and political institutions. Jews have also held a complex relationship to ideological forms that exist alongside Enlightenment reason and which have both lured and victimized them alike. Still, what accounts for this historical proximity between Enlightenment and ideology? and how does this relationship factor into the emergence of modern anti-Semitism? Can Jewish communities participate in contemporary societies committed to

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Breuer, Edward. "The Jewish Enlightenment." AJS Review 31, no. 1 (2007): 206–8. http://dx.doi.org/10.1017/s0364009407000438.

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Brenner, M. "Book Review: The Jewish Enlightenment." German History 24, no. 3 (2006): 485–86. http://dx.doi.org/10.1177/026635540602400313.

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Bohak, Gideon. "How Jewish Magic Survived the Disenchantment of the World." Aries 19, no. 1 (2019): 7–37. http://dx.doi.org/10.1163/15700593-01901002.

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Abstract Jewish magic is thriving in present-day Israel, in spite of the supposed disenchantment of the modern world. To see how it survived from Antiquity and the Middle Ages to our own days, this essay surveys the development of Jewish magic in the modern period. It begins with the Jews of Europe, where the printing of books of popular medicine and “practical Kabbalah,” and the Enlightenment’s war on magic, led to the transformation and marginalization of many Jewish magical texts and practices, but did not entirely eradicate them. It then turns to the Jews of the Islamicate world, who were

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Velastegui, Nicholas. "Citizenship, Civil Rights, and Jewish Emancipation in Revolutionary France." Toro Historical Review 14, no. 2 (2023): 105–24. http://dx.doi.org/10.46787/tthr.v14i2.3834.

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The emancipation of France's Jewish communities at the National Assembly marked an unprecedented development in civil rights for religious minorities. This project focuses on the intersection of French and Jewish history in an effort to expand our understanding of the French Revolution's long-lasting effects on Europe. It also provides context for the political and social framework of Revolutionary France as it pertains to civil rights and religious outlier groups, seeking to contrast the differing paths to citizenship taken by French Protestants and French Jews, identify the ideological influ

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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.

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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the

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7

Popkin, Jeremy D. "Voltaire’s Jews and Modern Jewish Identity: Rethinking the Enlightenment." Journal of Jewish Studies 61, no. 1 (2010): 181–82. http://dx.doi.org/10.18647/2956/jjs-2010.

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Homolka, Walter. "Jesus der Jude Die jüdische Leben-Jesu-Forschung von Abraham Geiger bis Ernst Ludwig Ehrlich." Zeitschrift für Religions- und Geistesgeschichte 60, no. 1 (2008): 63–72. http://dx.doi.org/10.1163/157007308783360561.

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AbstractThe article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the ,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish to participate in general society without having to give up Jewish identity. Si

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Muszkalska, Bożena. "Kolberg and Jewish Music." Musicology Today 11, no. 1 (2014): 23–30. http://dx.doi.org/10.2478/muso-2014-0010.

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Abstract The world of the Jews must have attracted Kolberg, who as an educated member of the intelligentsia must have been conscious of what was happening in Judaism in his times. The nineteenth century was indeed a time of the flourishing Hasidism, the travelling hazanim, the development of the Jewish Enlightenment movement (the Haskalah), a great numbers of Jewish Tanzhaus openings. Jewish themes also appear in almost every volume of Kolberg’s Complete Works. However, Jews only formed the backdrop for the events taking place among Poles. Only in the case of a few records left by Kolberg can

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10

Schick, Stefan. "Aufklärung als Ethos – Ein kleiner Beitrag des Mittelalters zur Frage: Was ist Aufklärung?" Philosophisches Jahrbuch 120, no. 1 (2013): 46–63. http://dx.doi.org/10.5771/0031-8183-2013-1-46.

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Abstract. Both in academic and public discussions the term “enlightened” is not only an often used but also an often misused one. Thus, this article again investigates the question “What is Enlightenment?” One main thesis, which for some contemporary self-proclaimed followers of Enlightenment may be a bit hard to swallow, is that it is just the influence of a certain mediaeval thinker on historical Enlightenment that can help to develop a systematic and not only historical concept of Enlightenment. For this purpose, this article combines three problems of this very concept: the discussion on “

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11

Biale, David. "Eros and Enlightenment: Love Against Marriage in the East European Jewish Enlightenment*." Polin: Studies in Polish Jewry 1, no. 1 (1986): 49–67. http://dx.doi.org/10.3828/polin.1986.1.49.

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12

Schulte, Christoph. "Esther Gad – eine aufgeklärte Jüdin als Akteurin der Haskala in Breslau. Feministische Perspektiven." Aschkenas 34, no. 1 (2024): 123–40. http://dx.doi.org/10.1515/asch-2024-2007.

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Abstract The article presents a close reading of a poem which was written by the local Jewish writer Esther Gad for the occasion of the Jewish Wilhelm School’s inauguration in Breslau on March 15, 1791. On this basis, it offers a feminist perspective on the Jewish Enlightenment: Esther Gad was the first Jewish woman who emerged as a writer in the German language, but the Haskalah did not provide her with suitable conditions for her emancipation as a female Jewish author, as it was restricted to learned men proficient in Hebrew.

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13

Schuchalter, Jerry. "Enlightenment and ghetto: Michael Gold's dual vision." Nordisk Judaistik/Scandinavian Jewish Studies 16, no. 1-2 (1995): 115–26. http://dx.doi.org/10.30752/nj.69525.

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When Michael Gold wrote his celebrated Jews Without Money (1930) he was almost certainly responding to the increasingly popular anti-Semitic belief that the Jews were controlling the purse strings in America and elsewhere. The familiar stereotypes of Jewish bankers and Wall Street stock swindlers were particularly fashionable during this period, and while Gold’s principal animus for writing the book may not have been primarily to combat anti-Semitism, but to present his own struggle in the slums and his discovery of the class struggle and socialism, the significance of this theme for Gold´s no

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Jánošíková, Magdaléna, and Iris Idelson-Shein. "New Science in Old Yiddish: Jewish Vernacular Science and Translation in Early Modern Europe." Jewish Quarterly Review 113, no. 3 (2023): 394–423. http://dx.doi.org/10.1353/jqr.2023.a904505.

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Abstract: This essay explores the phenomenon of the translation of scientific works from European languages into Yiddish from the early sixteenth century through the late eighteenth century. By following the trajectory of texts and ideas from the non-Jewish realm to the Ashkenazi Jewish vernacular, it draws attention to the ways in which cultural and scientific innovations reached Jewish readers of various classes, spaces, and genders well beyond the narrow elite of rabbinically or university-trained Jews. The essay challenges the notion that there existed in early modern Europe a neat divisio

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Eilbart, Natalia V. "Antisemitism in the Polish-Lithuanian Commonwealth in the 16th - 18th centuries and its reflection in old Polish literature." Rusin, no. 67 (2022): 103–12. http://dx.doi.org/10.17223/18572685/67/7.

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The article focuses on the manifestation of Antisemitic sentiments in Polish literature in the 16th - 18th centuries, as well as the economic, political, and religious roots of this phenomenon. Drawing on the works by S. Klonowic, J. Kmita, P. Skarga, and P. Mojecki, the author analyses the degree of negative public opinion regarding Jews among the gentry, burghers, and clergy to conclude about the economically and morally oppressed state of Polish Jewish communities and the economic dependence of the gentry on Jewish usury. In many ways, the Antisemitism of that time took place only on paper;

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Zwiep, Irene E. "Jewish Enlightenment (almost) without Haskalah: the Dutch example." Jewish Culture and History 13, no. 2-3 (2012): 220–34. http://dx.doi.org/10.1080/1462169x.2012.729978.

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Hofmeister, Alexis. "Jewish Philanthropy and Enlightenment in Late-Tsarist Russia." East European Jewish Affairs 41, no. 3 (2011): 232–34. http://dx.doi.org/10.1080/13501674.2011.642261.

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Krzemieñ, Zuzanna. "Solomon Dubno: An East European Maskil and the German Haskalah." Polin: Studies in Polish Jewry 37 (January 2025): 31–47. https://doi.org/10.3828/polin.2025.37.31.

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This chapter proposes to understand the life and works of Solomon Dubno as an example of the Jewish Enlightenment in an east European key. Dubno was born in today’s Belarus and excelled as a grammarian and author and is best known as a contributor to Moses Mendelssohn’s German translation of and commentary on the Hebrew Pentateuch. In contrast to Mendelssohn’s agenda of rapprochement between Jews and non-Jews, Dubno advocated Hebrew literacy for the educated Jewish reading public with an emphasis on the Masorah and including a rejuvenation of Hebrew belles-lettres. The chapter sheds new light

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Spektorowski, Alberto. "Anti-Semitism, Islamophobia and Anti-Zionism: Discrimination and Political Construction." Religions 15, no. 1 (2024): 74. http://dx.doi.org/10.3390/rel15010074.

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This article argues that from the end of the 19thcentury, the debate about anti-Semitism became a marker for a wider dispute focusing on the meaning of national identity. Integrating the Jews into the polity was part, and even a justification, of the Enlightenment political project and of the democratic state. However, while the Jewish question was fundamental for politics and philosophy in the Enlightenment, in our time, as the Enlightenment fades, the Muslim question takes its place. This article argues that the goal of integrating Muslims into the Western democratic polity under a culturall

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Pashneva, V. A., and I. E. Parshicheva. "SOCIO-ECONOMIC SITUATION AND LEGAL STATUS OF THE JEWISH POPULATION IN THE CRIMEA IN THE 19TH CENTURY." Scientific Notes of V. I. Vernadsky Crimean Federal University. Juridical science 6(72), no. 3 (2021): 9–29. http://dx.doi.org/10.37279/2413-1733-2020-6-3-9-29.

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Legal status of the Jewish population in Crimea in the 19th century has its own characteristics and specifics that differ from other regions of the Russian Empire. In the first half of the 19th century, the policy of the tsarist government regarding the transformation of the life of the Jews consisted in limiting the economic and religious influence on Christians, as well as introducing the ideas of enlightenment and education. In order to implement this policy, Alexander I in 1802-1823. was approved by the Senate Jewish Committee. The legal acts of Nicholas I (Decrees, Regulations) directly i

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Spector, Sheila S., and David B. Ruderman. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought." Studies in Romanticism 41, no. 3 (2002): 481. http://dx.doi.org/10.2307/25601576.

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22

Kucner, Monika, and Marcin Gołaszewski. "Środowisko zgierskiej haskali w świetle Sefer Zgierz, Mazkeretnetsach Le-Kehilayehudit Be-Polin." Acta Universitatis Lodziensis. Folia Germanica, no. 17 (December 31, 2023): 87–103. https://doi.org/10.18778/1427-9665.17.06.

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The Haskalah, as an intellectual movement among Jews, was a reformist trend of the late 18th century. In Zgierz, it only emerged in the 1860s. Its goal was to promote a new cultural ideal of the Jew as someone well-versed in the Torah while simultaneously integrating into the local community. Education, combating Jewish separatism, preserving identity, culture, and the Hebrew language, as well as the languages of local communities, were key tasks undertaken by the maskilim. Jewish Enlightenment was also manifested through active involvement in local government institutions, interactions with t

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Koban, John E. "“Guard Your Tongue:” Lashon Hara and the Rhetoric of Chafetz Chaim." Journal of Communication and Religion 40, no. 2 (2017): 22–42. http://dx.doi.org/10.5840/jcr201740210.

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This article explores an understudied aspect of Jewish rhetoric—restrictions against speaking lashon hara (evil speech, libel, gossip)—to contribute to the field’s understanding of Jewish rhetorical traditions. In reading Rabbi Yisrael Meir Kagan’s (1838-1933) treatise Chafetz Chaim (1873), this article shows how Jewish speech laws function as an ontological, nonagonistic, and ethical community-oriented rhetoric. In reading the Chafetz Chaim, this article shows that Kagan’s exigency in compiling the speech laws was in response to anti-Semitism and Enlightenment era Haskalah Judaism. The dialog

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Dasgupta, Freya. "Crucified with the Brother from Galilee: Symbol of the Cross in Modernist Yiddish Imagination." Religions 13, no. 9 (2022): 804. http://dx.doi.org/10.3390/rel13090804.

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The European Enlightenment witnessed a Jewish reclamation of Jesus. It led modernist Yiddish intellectuals to experiment with Christian motifs as they tried to contend with what it meant to be Jewish in the modern world. This article proposes to examine, with special focus on poetry, how the crucified Jesus not only became a space of hybridity for Yiddish literary artists to formulate modern Jewish identity and culture but also the medium through which to articulate Jewish suffering in a language that resonated with the oppressors. By doing so, the article seeks to understand the relevance tha

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Scherr, Arthur. "Reconsidering Voltaire on Jews and Judaism in Le Dictionnaire philosophique." Historical Reflections/Réflexions Historiques 49, no. 1 (2023): 36–58. http://dx.doi.org/10.3167/hrrh.2023.490103.

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Abstract Emulating Arthur Hertzberg's study, The French Enlightenment and the Jews (1968), many scholars have condemned Voltaire for anti-semitism without considering his ironical writing style, amply evident in Candide. The Philosophical Dictionary, a synopsis of his views on diverse historical, ethical, political, and religious matters, may be culled for matter pertaining to his opinion of Jews and Judaism. A careful analysis of some of Voltaire's controversial statements in the Philosophical Dictionary, often interpreted as anti-Jewish, reveals that he appreciated the Jewish people's abilit

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Urban, Martina. "Book Review: No Religion without Idolatry: Mendelssohn's Jewish Enlightenment." Theological Studies 74, no. 2 (2013): 486–88. http://dx.doi.org/10.1177/004056391307400217.

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WESTERKAMP, DIRK. "THE PHILONIC DISTINCTION: GERMAN ENLIGHTENMENT HISTORIOGRAPHY OF JEWISH THOUGHT." History and Theory 47, no. 4 (2008): 533–59. http://dx.doi.org/10.1111/j.1468-2303.2008.00474.x.

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Scrivener, Michael Henry. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought (review)." Criticism 43, no. 3 (2001): 346–49. http://dx.doi.org/10.1353/crt.2001.0033.

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Harris, Daniel A. "Jewish Enlightenment in an English Key: Anglo-Jewry's Construction of Modern Jewish Thought (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 4 (2002): 142–45. http://dx.doi.org/10.1353/sho.2002.0065.

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Feiner, Shmuel. "Mendelssohn’s Jerusalem (1783) and The Jewish Vision of Tolerance." Dialogue and Universalism 31, no. 2 (2021): 89–106. http://dx.doi.org/10.5840/du202131222.

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Moses Mendelssohn (1729–1786) wrote Jerusalem with his back to the wall. His Jewish identity and liberal outlook were challenged in the public sphere of the German Enlightenment, and this was his last opportunity to write a book that would perpetuate the essence of his faith and his values as the first modern Jewish humanist. The work, which moves between apologetics for his faith and political and religious philosophy was primarily a daring essay that categorically denied the rule of religion and advocated tolerance and freedom of thought. Neither the state nor the church had the right to gov

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Kaplan, Lawrence J. "Between Action and Reflection." Dialogue and Universalism 32, no. 1 (2022): 65–79. http://dx.doi.org/10.5840/du20223215.

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Among the many criticisms advanced against the enlightenment is that its emphasis on rational reflection and commitment to universal moral truths serve as solvents of tradition and community. Here, I wish to show how the German Jewish enlightenment figure, Moses Mendelssohn in his classic work, Jerusalem succeeded in bringing together universal rational religious reflection and Halakhah, Jewish ceremonial law. Essentially, the ceremonial law for Mendelssohn, forms a traditional mimetic society, whose members absorb the Halakhah naturally and intuitively both from the community at large and fro

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Saposnik, Arieh. "Jody Myers. Seeking Zion: Modernity and Messianic Activism in the Writings of Tsevi Hirsch Kalischer. Oxford: Littman Library of Jewish Civilization, 2003. xiv, 256 pp." AJS Review 29, no. 1 (2005): 186–88. http://dx.doi.org/10.1017/s0364009405350094.

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The religious thought of Rabbi Tsevi Hirsch Kalischer seems a promising starting point for a study of messianism in the Jewish encounter with modernity. Kalischer himself stood at the vortex of dramatic changes that were transforming Jewish life in the mid-nineteenth century. He lived on the seam line between Eastern and Western European Jewries, at a crucial historical juncture that witnessed political upheaval, the rise of nationalism, the crisis of enlightenment thought. His lifetime spanned the period of great hopes for Jewish emancipation and early disenchantment with it. Religiously and

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Volovici, Marc. "Leon Pinsker'sAutoemancipation!and the Emergence of German as a Language of Jewish Nationalism." Central European History 50, no. 1 (2017): 34–58. http://dx.doi.org/10.1017/s0008938917000061.

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AbstractThis article examines the role of the German language in early Jewish nationalism. It focuses on the publication, reception, and afterlife of the pamphletAutoemancipation!, published in 1882 by Leon Pinsker, a Russian Jewish doctor. The first Jewish nationalist pamphlet to be written in German by a Russian Jew, its rhetoric and terminology tapped into various Jewish and European discourses of emancipation. Pinsker not only challenged the legal-political conception of emancipation as it had been commonly used in German-Jewish discourse, but also mobilized its social and revolutionary co

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Afsai, Shai. "Benjamin Franklin’s Influence on Mussar Thought and Practice: a Chronicle of Misapprehension." Review of Rabbinic Judaism 22, no. 2 (2019): 228–76. http://dx.doi.org/10.1163/15700704-12341359.

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Abstract Benjamin Franklin’s ideas and writings may be said to have had an impact on Jewish thought and practice. This influence occurred posthumously, primarily through his Autobiography and by way of Rabbi Menachem Mendel Lefin’s Sefer Cheshbon ha-Nefesh (Book of Spiritual Accounting, 1808), which introduced Franklin’s method for moral perfection to a Hebrew-reading Jewish audience. This historical development has confused Judaic scholars, and Franklin specialists have been largely oblivious to it. Remedying the record on this matter illustrates how even within the presumably insular world o

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Katz, Matthew Mordecai. "Jewish Death in Jewish Time: The Ontological Shift Required to Understand Torah Judaism’s Indigenous Approach to Historical Trauma and Historical Memory." Religions 13, no. 12 (2022): 1144. http://dx.doi.org/10.3390/rel13121144.

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Scholars regularly make the mistake of applying critical analysis to religious traditions without a sensibility that they are often describing one ontology through the lens of another. Just as cultural anthropology attempts to understand indigenous traditions by respecting their unique worldview and minimizing the foreign a priori of the ethnographer, critical scholars of religion need to be mindful of this unconscious bias when studying religious communities from ‘outside’. The traditional Jewish experience of death, mourning and historical trauma is a case in point. As such, this essay consi

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Simkovich, Malka Z. "Mystery and the Problem of Election in Judaism and Christianity." CrossCurrents 73, no. 3 (2023): 275–92. http://dx.doi.org/10.1353/cro.2023.a915435.

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Abstract: In the early Common Era, followers of Jesus approached their contradictory truth claims by arguing that God's nature is enveloped in mysterion , and is ultimately unknowable. Rabbinic writers, however, treated their own truth claims through the lens of sod , a word that denoted a secret body of knowledge that was hidden from most but accessible to some. In the wake of the Enlightenment, and particularly after the Second Vatican Council produced Nostra Aetate in 1965, Jewish theologians have begun to engage with Catholic theology, and in particular with the idea of how mystery can be

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Joskowicz. "Jewish Anticlericalism and the Making of Modern Jewish Politics in Late Enlightenment Prussia and France." Jewish Social Studies 17, no. 3 (2011): 40. http://dx.doi.org/10.2979/jewisocistud.17.3.40.

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Boyarin, Jonathan, and Martin Land. "Jewish Rhetorics and the Contemplation of a Diminished Future." transversal 14, no. 1 (2016): 11–22. http://dx.doi.org/10.1515/tra-2016-0002.

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AbstractRecent work by scholars such as Sylvie-Anne Goldberg and Elisheva Carlebach has paid close attention to the forms of temporality in traditional Jewish cultures, and classic twentieth-century studies debated the origin and character of various forms of Jewish Messianism as well as the genre of Jewish apocalypse. This essay considers the possible relevance of Jewish rhetorics of temporality to the most likely current scenario of the human future: a deterioration of both numbers and quality of life, with no inevitable extinction or redemption to be envisioned as a narrative end-point. The

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Cieślińska-Lobkowicz, Nawojka. "Collect to destroy. The annihilation of German and Polish Jewish research libraries." Z Badań nad Książką i Księgozbiorami Historycznymi 17, no. 1 (2023): 65–101. http://dx.doi.org/10.33077/uw.25448730.zbkh.2023.758.

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Jewish research libraries emerged in the wake of the Jewish Enlightenment and the Jewish studies initiated subsequently. They formed the foundation of this new field of knowledge, rapidly developing by Jewish scholars. The subject of this article is the history of three German libraries – one in Breslau and two in Berlin – and four libraries in the Second Polish Republic: one in Warsaw, two in Vilnius, and one in Lublin. After introducing these Jewish research libraries from their foundation to Hitler’s rise to power (1933) and, respectively, to the outbreak of war, the author describes their

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Meyer, Michael A., and Steven M. Lowenstein. "The Berlin Jewish Community: Enlightenment, Family, and Crisis, 1770-1830." American Historical Review 100, no. 5 (1995): 1605. http://dx.doi.org/10.2307/2169987.

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Gooze, Marjanne E., and Steven M. Lowenstein. "The Berlin Jewish Community: Enlightenment, Family, and Crisis, 1770-1830." German Studies Review 19, no. 1 (1996): 158. http://dx.doi.org/10.2307/1431725.

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Holzer, Jerzy. "Enlightenment, Assimilation, and Modern Identity: The Jewish Élite in Galicia." Polin: Studies in Polish Jewry 12, no. 1 (1999): 79–85. http://dx.doi.org/10.3828/polin.1999.12.79.

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Barnouw, Dagmar. "Origin and Transformation: Salomon Maimon and German-Jewish Enlightenment Culture." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 4 (2002): 64–80. http://dx.doi.org/10.1353/sho.2002.0051.

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Grossman, Jeffrey, and Steven M. Lowenstein. "The Berlin Jewish Community: Enlightenment, Family and Crisis, 1770-1830." Jewish Quarterly Review 87, no. 3/4 (1997): 396. http://dx.doi.org/10.2307/1455202.

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Shavit, Zohar. "Cultural Agents and Cultural Interference." Target. International Journal of Translation Studies 9, no. 1 (1997): 111–30. http://dx.doi.org/10.1075/target.9.1.07sha.

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Abstract This paper deals with the major role played by translated literature in the emergence of a new system of books for Jewish children in the German-speaking countries at the end of the 18th century and the beginning of the 19th. This role was due to the remarkable status of German culture in the eyes of the Haskala (Jewish Enlightenment movement), and to the absence of appropriate original texts which could serve the needs of the new system. As a result, translated texts were privileged in the system of Jewish children's literature, to the extent that, to the best of our knowledge, all b

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Waldinger, Albert. "Ashen Hearts and Astral Zones: Bashevis Singer in Yiddish and English Preparations." Meta 47, no. 4 (2004): 461–78. http://dx.doi.org/10.7202/008031ar.

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Abstract This article interprets the career of the Yiddish writer Isaac Bashevis Singer, winner of the Nobel Prize for Literature in 1978, in English translation. Involved is an understanding of the emotional and linguistic impact of the Haskala or “Jewish Enlightenment” on Polish Jewisk life as well as of the other ideologies confronting Jewry—Socialism, Zionism and Hassidic Return, for example. Involved also is a just evaluation of the linguistic achievements of Singer’s translators, especially Jacob Sloan, Cecil Hemley, Elaine Gottlieb, Saul Bellow and Isaac Rosenfeld, all of whom have a cr

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Wilke, Carsten L. "Midrashim from Bordeaux: A Theological Controversy inside the Portuguese Jewish Diaspora at the Time of Spinoza’s Excommunication." European Journal of Jewish Studies 6, no. 2 (2012): 207–47. http://dx.doi.org/10.1163/1872471x-12341235.

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Abstract This article reconstructs an unknown theological controversy that took place during the years 1655–1658 inside the Portuguese converso diaspora, manifesting the conflictive dynamics of its internal religious pluralism. Defending Catholicism with the help of Midrashic quotations, the Bordeaux canon Jérôme Lopès provoked replies from two Jewish physicians of Amsterdam, who can be identified as Isaac Naar and (possibly) Benjamin Mussaphia. Their Portuguese and Spanish manuscripts, progressively decontextualized and anonymized, had a clandestine transmission among the Sephardim. They also

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Le Donne, Anthony. "The Quest of the Historical Jesus: A Revisionist History through the Lens of Jewish-Christian Relations." Journal for the Study of the Historical Jesus 10, no. 1 (2012): 63–86. http://dx.doi.org/10.1163/174551911x618894.

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This essay challenges the standard paradigm for the intellectual history of ‘Jesus Quests’ popularized by Albert Schweitzer and mimicked by almost every survey since. I argue that historical reconstruction begins at least with Augustine (perhaps sooner) and with an eye to Jewish-Christian relations. By analyzing key moments in the intellectual history of Jesus studies, I argue that a common thread has been Jewish-Christian relations. This thread suggests that an important (perhaps seminal) impetus for study of the historical Jesus before the Enlightenment and through to the modern period has b

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Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fe

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Fetscher, Justus. "Hiob in Gath. Deutsch-jüdische Lektüren von Lessings "Nathan der Weise"." Zeitschrift für Religions- und Geistesgeschichte 57, no. 3 (2005): 209–31. http://dx.doi.org/10.1163/1570073054395993.

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AbstractThe paper presents a series of German-Jewish readings of Lessing's "Nathan the Wise" (1779) stretching from the Enlightenment to the early post-1945 period. Already the first Jewish reader, Moses Mendelssohn, did not focus his interpretation of this drama on the so-called "parabel of the rings," where Nathan is commonly said to preach religious tolerance. Rather, Mendelssohn concentrates on act IV, scene 7, which expounds Lessing's concept of the relationship between Judaism and Christianity and Nathan's experience of Christian persecution. With the upsurge of German anti-Semitism in t

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