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Journal articles on the topic 'Jews in poetry'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Snir, Reuven. "“These Hearts, Can They Reach Tranquility?”." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 15, no. 28 (2021): 205–32. http://dx.doi.org/10.35699/1982-3053.2021.36589.

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The article examines the Arabic literary poetry written by Iraqi Jews in Israel during the 1950s after their immigration from Iraq. This temporal revival of Arabic poetry by Jews was the swan song of the Arab-Jewish culture as we are currently witnessing its demise– a tradition that started more than fifteen hundred years ago is vanishing before our eyes. Until the twentieth century, the great majority of the Jews under the rule of Islam adopted Arabic as their language; now Arabic is gradually disappearing as a language mastered by Jews.

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Decter, Jonathan. "The Jewish Ahl al-Adab of al-Andalus." Journal of Arabic Literature 50, no. 3-4 (2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.

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Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebr

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Zellinger, Elissa. "Emma Lazarus: Professional Exile." J19: The Journal of Nineteenth-Century Americanists 12, no. 2 (2024): 659–89. https://doi.org/10.1353/jnc.2024.a953462.

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Abstract: “Emma Lazarus: Professional Exile” foregrounds a theme in Lazarus’s poetry that has been hiding in plain sight: galut , or exile. Such a focus is most explicit in her memorial and occasional poems. These poems commemorate Jewish exile for a late nineteenth-century US public sphere where a marked antisemitic environment prodded Jews to adopt a position of social ambivalence. By memorializing a shared Jewish exile, Lazarus realized two ends. First, she reenvisioned the very Jewish identity that an assimilated American Jewry could no longer see. Second, her poetry pushed American Jews t

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Levinson, Julian. "On the Uses of Biblical Poetics: Protestant Hermeneutics and American Jewish Self-Fashioning." Prooftexts 40, no. 1 (2023): 190–226. http://dx.doi.org/10.2979/ptx.2023.a899253.

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Abstract: This article shows how new trends in Protestant biblical hermeneutics in nineteenth-century America helped to raise the cultural status of modern-day Jews, while inspiring bold new directions in American Jewish literary culture. The interpretive framework under discussion emerged in the work of Bishop Robert Lowth and Johann Gottfried Herder, whose studies of biblical poetry became highly influential in the United States when they were both published at the height of the Second Great Awakening. By reconceptualizing biblical poetry (especially in the works of the biblical prophets) as

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Samson, Horst. "„In den Lüften liegt Man nicht eng“. Anmerkungen zur unauflösbaren Tragik des Dichters Paul Celan." Studia Universitatis Babeș-Bolyai Philologia 66, no. 3 (2021): 9–34. http://dx.doi.org/10.24193/subbphilo.2021.3.01.

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"“In the Air Where You Won’t Lie Too Cramped.” Notes on the Irresolvable Tragedy of the Poet Paul Celan. Paul Celan's work is characterized by reflections on the power and possibilities of language and poetry in general in processing personal tragedy and painful borderline experiences, especially the experience of the Holocaust. These experiences range from the persecution of Jews, the deportation and murder of his parents, to the ""Goll Plagiarism Affair"" or to mental illness in the last years of his life. These experiences of persecution and extermination of the Jews and Celan's involvement

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Nazki, Dr Sameeul Haq. "Daddy-Daughter, Hitler-Jews in Sylvia Plath’s Poetry: Exploring Paternal Influence and Holocaust Imagery." June-July 2024, no. 44 (June 15, 2024): 1–11. http://dx.doi.org/10.55529/jpps.44.1.11.

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This study investigates the metaphorical connections between the Daddy-Daughter relationship and the Hitler-Jews dynamic in Sylvia Plath’s poetry. Plath is renowned for her evocative and melancholic poetry, which explores intricate topics of Holocaust imagery and paternal influence. The purpose of this research is to examine the complex interactions between historical trauma, familial ties, and individual suffering in Plath’s poetry. Plath’s confessional technique allows her to infuse her very personal issues with wider socio-political implications. Plath explores the tense relationship betwee

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Shepkaru, Shmuel. "Susan L. Einbinder. Beautiful Death: Jewish Poetry and Martyrdom in Medieval France. Princeton and Oxford: Princeton University Press, 2002. x, 219 pp." AJS Review 28, no. 2 (2004): 371–73. http://dx.doi.org/10.1017/s0364009404290213.

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Can medieval Jewish poetry teach us history? Asked differently, can scholars draw on medieval poetry (piyyutim) to reconstruct historical events? In Beautiful Death, Einbinder narrows down this matter to the case of Ashkenazic martyrological poetry. To answer this question, Einbinder has analyzed over seventy Hebrew poems from northern France, England, and Germany; they span the period following the First Crusade (1096), ending with the Rindfleisch massacres of 1298 in Germany and King Philip IV's expulsion of the French Jews in 1306.

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Rabinovich, Irina. "Rebekah Hyneman’s “The Lost Diamond“ – Towards Jews’ and Gentiles’ Mutual Exchange." SAECULUM 51, no. 1 (2021): 24–35. http://dx.doi.org/10.2478/saec-2021-0003.

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Abstract In addition to presenting personal contemplations on various topics, Rebekah Hyneman’s prose and poetry has broader political and social agendas, namely bridging the gap between Jews and Gentiles. Hyneman felt that the Gentiles’ lack of knowledge of Jewish traditions leads to estrangement between Jews and non-Jews. Nineteenth-century Jewish female writers, a religious and cultural minority within a minority (women writers in patriarchal society), have been misrepresented by their contemporaries. Modern critics have failed as well to relate to their distinctive contribution as Jews, an

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Kolářová, Jana. "On the Image of Jews in Latin Humanist Poetry." Slovo a smysl 19, no. 39 (2022): 109–22. http://dx.doi.org/10.14712/23366680.2022.1.8.

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Sheir, Ahmed Mohamed. "Shared Memory and History: The Abrahamic Legacy in Medieval Judaeo-Arabic Poetry from the Cairo Genizah." Religions 15, no. 12 (2024): 1431. http://dx.doi.org/10.3390/rel15121431.

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The Cairo Genizah collections provide scholars with a profound insight into Jewish culture, history, and the deeply intertwined relationships between Jews, Muslims, and Christians. Among these treasures are often overlooked Arabic poetic fragments from the eleventh to fifteenth centuries, which illuminate the shared Abrahamic legacy. This paper explores mainly two unpublished poetic fragments written in Judaeo-Arabic (Arabic in Hebrew script), analyzing how they reflect a shared Jewish–Muslim cultural memory and history, particularly through the reverence for Abraham, Isaac, Jacob, and other k

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Moshkin, Alex. "The Poetics of Marginality in Israel: Ars Poetika and the Russophone Poets of the 1.5 Generation." Shofar: An Interdisciplinary Journal of Jewish Studies 42, no. 1 (2024): 175–99. http://dx.doi.org/10.1353/sho.2024.a932342.

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Abstract: The article examines contemporary Israeli poetry by post-Soviet Jews who migrated to Israel after the collapse of the USSR. Complicating the dominant assessment of post-Soviet literature in Israel as an isolated and "ghettoized" phenomenon, an analysis of the poetry by Soviet-born, Hebrew-language poets Rita Kogan, Alex Rif, and Arik Eber reveals the strong influence of Hebrew literature in general, and of the Mizrahi poets of Ars Poetika in particular. Through close textual analysis and interviews with Rif, Kogan, and Eber, the article demonstrates how their verse has adopted and ad

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Edzard, Alexandra. "A Judeo-French Wedding Song from the Mid-13th Century: Literary Contacts between Jews and Christians." Journal of Jewish Languages 2, no. 1 (2014): 78–98. http://dx.doi.org/10.1163/22134638-12340022.

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The subject of this article is a bilingual Judeo-French wedding song, edited by David Simon Blondheim in 1927. It is studied in its linguistic (Hebrew and French) and cultural (Jewish and Christian France) context. In the Jewish tradition, the song belongs to a widely used form of poetry in which two or more languages alternate. A similar bi- and multilingualism can also be found in medieval Christian poetry in France and in Muslim poetry in Moorish Spain. The present study concentrates on poems in which French can be found together with other languages. The article demonstrates influence from

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Lieber, Laura S. "With One Voice: Elements of Acclamation in Early Jewish Liturgical Poetry." Harvard Theological Review 111, no. 3 (2018): 401–24. http://dx.doi.org/10.1017/s0017816018000172.

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AbstractIn this essay, the Rosh Hashanah Shofar service poems by the Jewish poet Yose ben Yose (fourth or fifth century CE, Land of Israel) are read through the lens of the Late Antique practice of acclamation. Yose's surviving body of works is limited, but he was influential within the Jewish tradition, and his poems have long been noted for their use of formal features such as fixed-word repetitions and refrains—features which align not only with poetic norms from the biblical period to Late Antiquity but also with the practice of acclamation. Jews attended (and performed in) the theater and

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Spinner, Samuel J. "“We Are All Endangered Species”: Jerome Rothenberg’s Jewish Primitivism." Comparative Literature 76, no. 2 (2024): 220–39. http://dx.doi.org/10.1215/00104124-11060575.

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Abstract Jerome Rothenberg’s poetry brings together a group of major—seemingly disparate—topics: the Holocaust; ecological crisis; Yiddish culture; and what he terms ethnopoetics, a poetic primitivism centered largely on the culture of Indigenous Americans. This article shows how genocide, both of Native Americans and of European Jews, becomes in Rothenberg’s poetry the catalyst for a new purpose for primitivism—resisting ecological and cultural devastation. Rothenberg’s reactivation of Jewish primitivism follows two paths: first, an insistence on understanding the destruction of Jewish cultur

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Nowicka, Daria. ""Słowa nawracające" – somantyczność w poezji Jerzego Ficowskiego. Pisane pożydowskim oksymoronem." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 16 (December 11, 2017): 107–20. http://dx.doi.org/10.24917/20811853.16.8.

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Words returning ‒ soma and semantics in the poetry of Jerzy Ficowski. Writing in post-Jewish oxymoron The work of Jerzy Ficowski, the author of Odczytanie popiołów, Ptak poza ptakiem, Amulety i definicje, raises the problem of postmemory and re-tale. This is self-contained intimate poetry that witnessed historic and aesthetic changes after the Holocaust. This problem, in soma-semantic context, is presented through the interpretation of selected poems, which combines an aspect of body and meaning. The essence of Jerzy Ficowski’s poems is bordeland language which is visible in the poems concerni

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Domagalska, Małgorzata. "„Wielką jest semicka moc”. Poetyckie strofy w „Roli” Jana Jeleńskiego." Studia Judaica, no. 2 (44) (2019): 213–33. http://dx.doi.org/10.4467/24500100stj.19.010.12393.

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“HOW ENORMOUS IS SEMITIC POWER”: POETRY IN JAN JELEŃSKI’S ROLA Rola was the first antisemitic weekly in Poland published in Warsaw between 1883 and 1912. According to the nineteenth-century custom, not only journalism, but also novels published in weekly installments, as well as poems were included in the magazine. In poetry, lofty or religious topics were raised at the time of Christmas or Easter, or virulent antisemitic satire was published on various occasions. The antisemitic satire corresponded to the themes taken up in prose and journalism. The themes were dominated by the myth of Judeop

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Dönitz, Saskia. "Hebrew Panegyric of the Late Middle Ages: Shemaryah, Son of Elijah, and His Praise Poems." Medieval Encounters 30, no. 5-6 (2024): 688–708. http://dx.doi.org/10.1163/15700674-12340201.

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Abstract Late medieval Byzantine Hebrew poetry unfortunately belongs to a rather neglected field of Hebrew poetry. Only a few authors have been studied in-depth. This article will examine the poetic work of the fourteenth century exegete and philosopher Shemaryah son of Elijah who produced panegyrics and liturgical poetry alongside exegetical and philosophical writings. Shemaryah’s panegyric pieces were dedicated to the leader of the Jews in Egypt and the grandson of Maimonides, David ha-Nagid. Although spending most of his life in Negroponte or Chalkis on the island of Euboea, Shemaryah was i

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Leisawitz, Daniel. "Crescenzo Del Monte, jodìo romano: A Jewish-Roman Poet and Linguist in Fascist Italy." Italica 97, no. 2 (2020): 203–36. http://dx.doi.org/10.5406/23256672.97.2.02.

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Abstract The poetry and socio-linguistic scholarship of Crescenzo Del Monte (Rome, 1868-1935) represent an important contribution to the understanding and preservation of Giudaico-Romanesco, the dialect of the Jews of Rome. Del Monte's assertion that Giudaico-Romanesco represents the closest living descendent of the spoken language of Ancient Rome and the medieval Italian vernacular of Dante, Petrarch and Boccaccio, came into irreconcilable conflict with the anti-Semitic, xenophobic, and dialectophobic policies of the regime as the Fascists took control of Italy and exercised ever stricter con

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Guttman, Anna Michal. "“Our Brother’s Blood”: Interreligious Solidarity and Commensality in Indian Jewish Literature." Prooftexts 40, no. 2 (2023): 71–93. http://dx.doi.org/10.2979/prooftexts.40.2.03.

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Abstract: This article argues that contemporary Indian Jewish literature recovers a narrative of lost, Indigenous cosmopolitanism, which effectively reframes the history of the Indian subcontinent. More specifically, it contends that interreligious commensality, particularly between Jews and Muslims, forms the center of this cosmopolitan vision, thereby reimagining the home—rather than the public sphere—as the center of cosmopolitan experience. This gendered focus on food as a site for cultural syncretism and remembrance renders the home as a space that redefines Jewish identity and community,

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Averbuch, Alex. "Jewish Solicitory Poetry in the Eighteenth-Century Russian Empire: Materiality, Poetics, Diplomacy." AJS Review: The Journal of the Association for Jewish Studies 49, no. 1 (2025): 1–29. https://doi.org/10.1353/ajs.2025.a958075.

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Abstract: This article provides a transdisciplinary analysis of solicitory Hebrew panegyrics composed in the late eighteenth century to aesthetically articulate political, social, and economic aspirations of Jews in the Russian Empire to Catherine II. It shows that the poetic solicitations, enhanced with distinct decorative features and presented at pomp-filled ceremonies, had a theurgical aesthetic effect, making positive outcomes more likely. Toward this end, the article discloses the poems' material, visual, and textual aspects, highlighting their ornamentation, length, and the quality of t

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Masor, Alyssa. "Ghost Cities: Aaron Zeitlin’s Post-Holocaust Poetry." Zutot 12, no. 1 (2015): 53–78. http://dx.doi.org/10.1163/18750214-12341272.

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There are two cities that are featured in Zeitlin’s poetry composed in America during and after the Holocaust, one real and one remembered. Zeitlin is physically in New York and often refers to the city of his real time; however, the author and his poems are possessed by the ghosts of Jewish Warsaw. The-Warsaw-that-is-no-more is often transposed on the geography of New York. Warsaw becomes New York’s ghostly twin, and Zeitlin, a walking shadow whose body is in New York, but whose spirit has gone up in flames with the murdered Jews of Warsaw. In this paper, I demonstrate how Zeitlin creates a p

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Hever, Hannan. ""And the Land Changed Its Face": On the 50th Anniversary of Siman Kri'ah." Shofar: An Interdisciplinary Journal of Jewish Studies 42, no. 2 (2024): 114–39. https://doi.org/10.1353/sho.2024.a946470.

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Abstract: Siman Kri'ah — a Hebrew literary journal and an affiliated publishing house established in 1972 — challenged the radical changes in Israeli space in the aftermath of the 1967 War. The occupation of the West Bank, Gaza Strip, and Golan Heights resulted in contradictions that challenged the Zionist axiom of spatial separation between Jews and non-Jews in an unprecedented way, and a sharp spatial contradiction developed between the axiom of separation and the occupation of territories populated exclusively (at the time) with Palestinians. The movement of Israelis beyond the Green Line,

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Siemiatycki, Myer. "‘As Though It Were A Sacred Relic’: The Troubled Holocaust Poetry of Julian Tuwim." Czytanie Literatury. Łódzkie Studia Literaturoznawcze, no. 13 (December 31, 2024): 271–93. https://doi.org/10.18778/2299-7458.13.16.

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The Polish-Jewish poet Julian Tuwim (1894–1953) was among the most widely read – and denounced! – writers of interwar Poland. Described as ‘a virtuoso of language’ in his beloved Polish mother tongue, Tuwim’s literary range was remarkable and varied. Most introspectively, his poetry expressed a simultaneous embrace and ambivalence, towards the dual identities he fiercely proclaimed: both Polish and Jewish. His poetry combined, stretched and challenged identities in unprecedented ways. This writing earned Tuwim a wide audience, along with many critics. Living in exile during the Second World Wa

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Hajduk, Anna. ""Hosanna uniesiona na samo dno” – ironia w "Odczytaniu popiołów" Jerzego Ficowskiego." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 16 (December 12, 2017): 182–90. http://dx.doi.org/10.24917/20811853.16.14.

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“Hosanna uniesiona na samo dno” – irony in Jerzy Ficowski’s “Odczytanie popiołów” The article is an attempt at interpreting selected poems by Ficowski (*** [nie zdołałem ocalić…], List do Marc Chagalla, Postscriptum listu do Marc Chagalla, Pożydowskie and Wniebowzięcie Miriam z ulicy zimą 1942, included in the volume Odczytanie popiołów). The author focuses on irony, which is particularly noticeable in texts referring to the Bible and religion.Key words: Jerzy Ficowski; Odczytanie popiołów; poetry; irony; Extermination; Jews;

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López Castro, Armando. "Yehudah Ben Samuel Halevi: el exilio como redención." Medievalia 52, no. 1 (2020): 93–114. http://dx.doi.org/10.19130/medievalia.2020.52.1.0005.

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In medieval poetry of the Spanish Jews, both sacred and profane, late nostalgia for a lost and saved by the tongue homeland. She is his firmer ground, which can restore from the wreck of a hostile situation the fullness of collective memory. In the case of tudelano poet Judah Halevi, whose wanderings took him to visit different courts, Zaragoza, Toledo, Cordoba, Sevilla, Granada, but without settling permanently in any, the exile experience led him to feel like axis of history among the nations, live with the hope of returning to a land identified with paradise. Because poetry involved herself

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Pifer, Michael. "The Rose of Muḥammad, the Fragrance of Christ: Liminal Poetics in Medieval Anatolia". Medieval Encounters 26, № 3 (2020): 285–320. http://dx.doi.org/10.1163/15700674-12340073.

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Abstract Although scent has played a diminished role in modern Western societies, it communicated a wide array of meanings to Muslims, Christians, and Jews in medieval Anatolia. This study examines the ubiquitous presence of fragrance in Persian and Armenian poetry, particularly in the works of Jalāl al-Dīn Rūmī (d. 1273), his son Sulṭān Walad (d. 1312), and Kostandin Erznkatsʿi (fl. late thirteenth–early fourteenth cen.), a Christian Armenian poet of Erzincan. For these and other poets, olfaction served as a rich heuristic for sensing the divine essence in many contexts: in everyday customs,

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Einbinder, Susan L. "Meir b. Elijah of Norwich: persecution and poetry among medieval English Jews." Journal of Medieval History 26, no. 2 (2000): 145–62. http://dx.doi.org/10.1016/s0304-4181(00)00004-x.

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Scroggins, Mark. "There Are Less Jews Left in the World: Louis Zukofsky's Holocaust Poetry." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 1 (2002): 63–73. http://dx.doi.org/10.1353/sho.2002.0122.

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Hakak, Lev. "The Holocaust in the Hebrew Poetry of Sephardim and Near Eastern Jews." Shofar: An Interdisciplinary Journal of Jewish Studies 23, no. 2 (2005): 89–119. http://dx.doi.org/10.1353/sho.2005.0059.

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Wolpe, Rebecca. "From Slavery to Freedom: Abolitionist Expressions in Maskilic Sea Adventures." AJS Review 36, no. 1 (2012): 43–70. http://dx.doi.org/10.1017/s0364009412000025.

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“Black” themes held a substantial place in twentieth-century American Yiddish poetry and prose, as well as in Yiddish journalism. As Hasia Diner notes in her work on Jews and blacks in the United States in the twentieth century, Jews sympathized with the plight of American blacks and their fight for civil rights. However, this had not always been the case, as evidenced by the many staunch Jewish supporters of slavery and Jewish slave owners and traders. Jonathan Schorsch claims that “under the sign of theHaskala…little changed” in this respect. In discussing a reference by Isaac Satanov to bla

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Berkowitz, Michael. "Out of the Whirlwind Reconsidered." European Judaism 53, no. 2 (2020): 1–12. http://dx.doi.org/10.3167/ej.2020.530202.

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This article argues that Albert Friedlander’s edited book, Out of the Whirlwind (1968), should be recognised as pathbreaking. Among the first to articulate the idea of ‘Holocaust literature’, it established a body of texts and contextualised these as a way to integrate literature – as well as historical writing, music, art and poetry – as critical to an understanding of the Holocaust. This article also situates Out of the Whirlwind through the personal history of Friedlander and his wife Evelyn, who was a co-creator of the book, his colleagues from Hebrew Union College, and the illustrator, Ja

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Malkiel, David. "Renaissance in the Graveyard: The Hebrew Tombstones of Padua and Ashkenazic Acculturation in Sixteenth-Century Italy." AJS Review 37, no. 2 (2013): 333–70. http://dx.doi.org/10.1017/s0364009413000299.

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The acculturation Ashkenazic Jews in Italy is the focus of the present discussion. By 1500 Jews had been living in Padua for centuries, but their cemeteries were destroyed in the 1509. Four cemeteries remained with over 1200 inscriptions between 1530–1860. The literary features of the inscriptions indicate a shift from a preference for epitaphs written in prose, like those of medieval Germany, to epitaphs in the form of Italian Jewry's occasional poetry. The art and architecture of the tombstones are part and parcel of the Renaissance ambient, with the portals and heraldry characteristic of Pa

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Bayır, Muhammed Emin. "Jewish Poets and Arabic Literary Culture in Pre-Islamic Arabia: Origins, Themes, and Questions of Authenticity." Ilahiyat Studies 16, no. 1 (2025): 123–46. https://doi.org/10.12730/is.1626483.

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Prior to the advent of Islam, Jews had a long-standing presence in Arabia. They migrated to the region and engaged in commercial, political, religious, and especially literary activities. Hence, they both influenced the dominant culture in the region and were influenced by it. Aside from their religious practices, their lifestyle and language were not isolated from the dominant culture. According to historical sources, the Jews of this period composed poems in Arabic, adopting the style of pre-Islamic Arabic poetry. They also did not hesitate to write poems on prevalent themes of the Arabic li

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Lieber, Laura S. "Call and Response: Antiphonal Elements in Jewish Palestinian Aramaic Poetry." Aramaic Studies 17, no. 2 (2019): 127–44. http://dx.doi.org/10.1163/17455227-01702001.

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Abstract In this essay, the varieties of refrain structures used in the body of Jewish Palestinian Aramaic poetry from late antiquity provide a laboratory for examining the intersection of acclamation structures and piyyutim. The fact that these poems were written in the vernacular of the community rather than in Hebrew complicates our understanding of their performative setting but at the same time may make it easier to consider a variety of potential modes of community engagement, as we are not constrained by the potential norms of a fixed liturgical setting. The analysis offered here, tenta

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Szwarcman-Czarnota, Bella. "Kadia Mołodowska." Studia Judaica, no. 2 (46) (2021): 390–404. http://dx.doi.org/10.4467/10.4467/24500100stj.20.019.13662.

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The project “Canon of the Memoir Literature of Polish Jews”is currently being prepared at the Taube Department of Jewish Studies at the University of Wrocław in cooperation with the POLIN Museum of the History of Polish Jews and Polish Scientific Publishers PWN in Warsaw. Its purpose is to introduce 27 volumes of Jewish memoirs that make up the Jews. Poland. Autobiography series into Polish academic and literary circulation, and to integrate this corpus into the current scholarly discourse on Polish history and culture. This section presents excerpts from the autobiographies of two Jewish writ

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Nalewajko-Kulikov, Joanna. "Rachela Fajgenberg." Studia Judaica, no. 2 (46) (2021): 380–89. http://dx.doi.org/10.4467/10.4467/24500100stj.20.018.13661.

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The project “Canon of the Memoir Literature of Polish Jews”is currently being prepared at the Taube Department of Jewish Studies at the University of Wrocław in cooperation with the POLIN Museum of the History of Polish Jews and Polish Scientific Publishers PWN in Warsaw. Its purpose is to introduce 27 volumes of Jewish memoirs that make up the Jews. Poland. Autobiography series into Polish academic and literary circulation, and to integrate this corpus into the current scholarly discourse on Polish history and culture. This section presents excerpts from the autobiographies of two Jewish writ

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Hindun, Hindun. "DEKLARASI BALFOUR : TRAGEDI BAGI BANGSA PALESTINA DALAM PUISI-PUISI ARAB TAHUN 1920-1948." Jurnal CMES 11, no. 2 (2018): 127. http://dx.doi.org/10.20961/cmes.11.2.26990.

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The arrival of Jews in Palestine since 1882 changed the order of life of the Palestinian people. Jews began to buy land from Palestinians with the aim of mastering all Palestinian land in the future. This mastery is carried out to realize the ideals of establishing a Jews country that has been proclaimed by The World Zionist Organization. The achievement of control of Palestinian land became apparent when the Ottoman Government in Palestine was defeated and turned into British hands. In 1917, Britain gave way to the Zionist Organization by signing the Balfour Declaration which gave permission

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Yemini, Bat-Zion. "Sivan Baskin: Multilingual Israeli Poet in the Age of Globalization." Review of Rabbinic Judaism 24, no. 2 (2021): 247–63. http://dx.doi.org/10.1163/15700704-12341385.

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Abstract Sivan Baskin, a poet and literary translator, started writing on the Internet in the early years of the millennium on the “New Stage” site and has published three books of poetry. Baskin’s writing is characterized by multilingualism, inserting words from various languages, written in their own alphabet, within a poem in Hebrew. Although these words or phrases are few and far between, they are conspicuous by their presence and foreignness, representing multiculturalism. Baskin is the first Hebrew poet in multicultural Israel to do this. This article cites four poems that reflect Baskin

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Gordley, Matthew E. "Psalms of Solomon as Resistance Poetry." Journal of Ancient Judaism 9, no. 3 (2018): 366–85. http://dx.doi.org/10.30965/21967954-00903005.

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Two trends in recent scholarship provide a new set of lenses that enable contemporary readers to appreciate more fully the contents and genre of Psalms of Solomon. On the one hand, scholars such as Richard Horsley, Anathea Portier-Young, and Adela Yarbro Collins have now explored the ways in which early Jewish writers engaged in a kind of compositional resistance as they grappled with their traditions in light of the realities of oppressive empires. These approaches enable us to consider the extent to which Psalms of Solomon also may embody a kind of resistant counterdiscourse for the communit

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Alka and Anupama Vohra. "Re-reading Holocaust through the Lens of Jewish Poetry." Creative Launcher 10, no. 2 (2025): 239–50. https://doi.org/10.53032/tcl.2025.10.2.27.

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The history of mankind is replete with wars across centuries. A country may win or face defeat, but the environment, not an active participant in the gory war, is always a loser at the end. Besides, human and infrastructural loss, war brings great loss to the environment and ecology. The destruction of ecology and nature represents a threat to the human race. The Holocaust, which took place between 1941 and 1945, was a human catastrophe, an evil committed against humanity in world history. Moving beyond human catastrophe, the connection with the ecological crisis is also traumatic. Against thi

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Suuronen, Ville. "Nazism as Inhumanity: Carl Schmitt and Hannah Arendt on Race and Language." New German Critique 49, no. 2 (2022): 15–48. http://dx.doi.org/10.1215/0094033x-9734791.

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Drawing on a large array of less-known materials, this article offers a new comparison of Carl Schmitt and Hannah Arendt by focusing on their opposing understandings of National Socialism as a novel political ideology. While Schmitt’s Nazi writings theorize a new kind of racial politics under Nazi rule, Arendt’s political thought develops as a systematic critique and response to the histories of antisemitism, imperialism, and totalitarianism. After joining the Nazi Party in 1933, Schmitt endorsed the expulsion of Jewish intellectuals from Germany, celebrated the burning of their writings (incl

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Guledani, Lali. "The Golden Age of Jewish Culture." Near East and Georgia 16 (December 28, 2024): 20–40. https://doi.org/10.32859/neg/16/20-40.

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In the Middle Ages, when the political center of Muslim Spain was first Seville and later Córdoba, a way of life and institutions characteristic of an Islamic state were established in Spain. The lifestyle of Muslim Spain, suitable for a highly developed country, and the successful adaptation of Jews to it led to the flourishing of Jewish culture and literature in Arabized Spain, which spans the 8th to the 12th centuries. Jewish literature of the period called the Golden Age; was greatly influenced by Arabic and was distinguished by its thematic and genre diversity. Romantic lyricism is widely

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CHIRIȚESCU, Ileana Mihaela. "Stephane Mallarme – poetul absolutului și al contradicțiilor." ANALELE UNIVERSITĂȚII DIN CRAIOVA SERIA ȘTIINȚE FILOLOGICE LIMBI STRĂINE APLICATE 2024, no. 1 (2024): 116–32. http://dx.doi.org/10.52744/aucsflsa.2024.01.14.

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Symbolism was first a literary, then an artistic movement, which brought together a large number of writers and artists from all over the world based on its aesthetic program. Thanks to its cosmopolitan character, symbolism, originally French, would conquer all of Europe and America, both Spanish and Anglo-Saxon. This movement was French in essence and expression, but foreigners participated in it from the very beginning: Greeks like Jean Moréas, the pseudonym of Papadiamantopulos, Flemings like Rodenbach, Maeterlink, Verhaeren, Max Elskamp, Albert Mockel and Van Lerberghe, Anglo – Saxons such

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Ryan, Thomas F. "Sex, Spirituality, and Pre-Modern Readings of the Song of Songs." Horizons 28, no. 1 (2001): 81–104. http://dx.doi.org/10.1017/s036096690000894x.

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ABSTRACTWhile unfamiliar to many today, the Song of Songs was once one of the most frequently interpreted books of the Bible. This article seeks to counter the current lack of familiarity by highlighting the significance for the classroom of pre-modern exegesis of the Song. As course content, it provides a starting point from which to examine Christian thought and practice over the last two millennia. In particular, it supplies evidence that Christians (and Jews) have expressed some of their most profound insights into spirituality in terms of the erotic poetry of the Song. This essay conclude

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Maslova, Anna G. "Biblical Motifs and Images in E. I. Kostrov’s Poetry." Проблемы исторической поэтики 27, no. 1 (2020): 92–110. http://dx.doi.org/10.15393/j9.art.2020.6882.

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<p>The article analyzes the peculiarities of biblical motifs and images in E.&nbsp;I.&nbsp;Kostrov&rsquo;s works. In his odes the poet often refers to the Old Testament scenes and images through the prism of a Christian aspect. Kostrov considers ancient and the Old Testament subjects in the light of the Christian and Orthodox tradition. The poet attributes a Christian sound to the secular genre of the ode, saturating his works with the motifs of the Holy Scriptures. Kostrov often uses the concept of &ldquo;meekness&rdquo; emphasizing the sanctity of the Orthodox power

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Kotlerman, Ber. "SOUTH AFRICAN WRITINGS OF MORRIS HOFFMAN: BETWEEN YIDDISH AND HEBREW." Journal for Semitics 23, no. 2 (2017): 569–82. http://dx.doi.org/10.25159/1013-8471/3506.

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Morris Hoffman (1885-1940), who was born in a Latvian township and emigrated to South Africa in 1906, was a brilliant example of the Eastern European Jewish maskil writing with equal fluency in both Yiddish and Hebrew. He published poetry and prose in South African Yiddish and Hebrew periodicals. His long Yiddish poem under the title Afrikaner epopeyen (African epics) was considered to be the best Yiddish poetry written in South Africa. In 1939, a selection of his Yiddish stories under the title Unter afrikaner zun (Under the African sun) was prepared for publishing in De Aar, Cape Province (w

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Berman-Gladstone, Benjamin. "Poet of Zion: Constructing Rabbi Shalom Shabazi as a Forerunner to Zionism." Israel Studies 28, no. 2 (2023): 151–73. http://dx.doi.org/10.2979/is.2023.a885233.

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ABSTRACT: This article considers the place of Zionist tropes in the 17th century poems of Rabbi Shalom Shabazi in comparison with those found in medieval Sephardi poetry. Centuries after Shabazi's death, Yisrael Yeshayahu and several other Yemeni Zionists, located Shabazi's messianic poems in the literary and historical canon of Zionism. By correlating Shabazi with Yehudah Halevi and other Sephardi poets as heralds of Zionism before the establishment of the State of Israel, Yeshayahu and his fellow activists sought to determine a leading role for Yemeni Jews alongside what Sami Shalom Chetrit

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Melikyan, Sofia, and Anastasia Edelshtain. "From the poetic heritage of Sulayman, bishop of Gaza (10th–11th cent.)." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 135–50. http://dx.doi.org/10.15382/sturiii202273.135-150.

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The publication presents a commented interlinear and literary translation of two qasidas (poems) from the Divan (collection) of the first known Arab Christian poet – Sulayman al-Ghazzi, bishop of Gaza in Palestine (Xth-XIth cent.). His poetic work is the earliest attempt at using the metrical and stylistic tools of classical Arabic poetry for purely Christian subjects. The Divan also contains multiple autobiographical data and important historical evidence of Christian persecution under the Fatimid caliph al-Hakim, including the destruction of the Church of the Holy Sepulchre in Jerusalem. Des

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Flusser, David. "Virgil the Magician in an Early Hebrew Tale." Florilegium 7, no. 1 (1985): 145–54. http://dx.doi.org/10.3138/flor.7.009.

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Hebrew literature in the Middle Ages was not restricted to theological and philosophical literature only. Mediaeval Jews, and likewise their gentile neighbours, loved a good story even if it had no relationship to religion; and, if such stories were created in the Christian world, Jews translated them into Hebrew. There was in the Middle Ages great interest in entertaining stories and in their accomplished recitation. This period also witnessed the creative development of the epic in both prose and poetry. Fortunately, Hebrew literature too did not exempt itself from taking an active part in t

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Rózsavári, Nóra. "From Sepharad to the world: The heritage lives on." Humán Innovációs Szemle 15, no. 2 (2024): 22–37. https://doi.org/10.61177/hisz.2024.15.2.2.

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Ladino holds a vital place in Sephardic identity and cultural heritage, embodying the legacy of the descendants of Spanish-speaking Jews who were exiled from the Iberian Peninsula in 1492. This language is not simply a linguistic blend; it is a unique fusion of Old Spanish with elements of Hebrew, Arabic, Turkish, Greek, Italian, French, and other languages, reflecting the diverse regions and cultures Sephardic Jews encountered over centuries. Ladino developed and thrived in Sephardic communities across a wide geography, including the Balkans, North Africa, the Eastern Mediterranean, and event

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