THE POLITICS OF INTERTEXTUALITY IN ANTON SHMAMAS'S ARABESQUES

New directions have been found in the study of Jewish topographies. This article attempts to relocalise Jewish space and move it beyond European and American cityscapes to encompass a wider Jewish geographical horizon. The article explores the summer resort of Alwaye (or Aluva), the holiday home to the Cochin (or Kochi) Jews of south India, as an example of a hitherto unexplored Jewish location. In this holiday space, social divisions influenced by hierarchical perceptions of society in India between Paradesi (“White”), Malabar (“Black”) and “Meshuchrarim”, manumitted slaves, were replicated. It was in Alwaye in the year 1909 that the death of the two‐year old Rivka, nicknamed Dolly, occurred. An elegy in Hebrew written by Dolly’s father, community leader Isaac Elias (I.E.) Hallegua, is mentioned for the first time in Cochin Jewish history. It is hoped that the awareness of the space in which the death occurred and the interconnectedness between Jewish holiday space and Jewish quotidian space will contribute to the ever‐growing field of the study of Jewish landscapes.     

Is there still a “Jerusalem School?” Reflections on the state of Jewish historical scholarship in Israel

This essay examines the study of Jewish history in Israel at the juncture of two currents: the ongoing expansion of an international community of Jewish studies scholars and the waning interest in the field in Israel itself. Mindful of the latter trend, it is easy to adopt a declensionist narrative, according to which the “Jerusalem School,” with its monolithic and Palestinocentric view of the past, has run its course. And yet, that framing occludes a number of novel tendencies in Israel, arising in the present “post-post-Zionist” moment, that expand the contours of Jewish historical scholarship in productive ways. They include: the well-known and controversial work of the “New Historians;” the work of a succeeding generation of scholars who have brought new intellectual and methodological openness to the study of Zionism; the work of Israeli scholars who have introduced a new measure of reflexivity through careful examination of the history of Jewish historiography; and the work of Israeli scholars who have eschewed the once-regnant view of an “immanent causality” in Jewish history. In conclusion, the article suggests that kernels of these trends were present in the founding generation of scholars at the Hebrew University in Jerusalem, though the current generation of scholars is both more critical toward the Zionist nationalist narrative and more global in its orientation.     

There is no interest in precious stones in a vegetable market: the life and sermons of Rabbi Jacob Gordon of Toronto

A preliminary examination of Rabbi Jacob Gordon’s sermons within their biographical, communal, religious, historical, social, and cultural contexts, offers insight into the challenges Jewish immigrants faced in early twentieth century Toronto—as this Orthodox immigrant rabbi perceived them. These sermons provide details and perspectives, and they particularly illuminate doings within Toronto’s Orthodox-immigrant Jewish community. Gordon’s East-European background did not hold him back from remolding his style, as well as the content of his sermons, fully aware as he was of the need to modify his sermonic approach to respond to the novelties of Toronto’s immigrant world. Gordon’s sermons may also be compared to those of other North American contemporaries, again signaling the unique aspects of the Canadian Jewish religious experience at a critical moment. I am grateful to those who assisted in clarifying certain details and issues, as well as offered comments and criticism on early versions of this article: Michael Brown, Marilyn Budd, Richelle Budd Caplan, Avraham A. Greenbaum, Richard Menkis, Ira Robinson, Marc Saperstein, and Mordechai Zalkin. Valuable archival sources are located at the Canadian Jewish Congress Charities Committee National Archives, Montreal (CJC), and at the Ontario Jewish Archives (OJA), both of which I thank for their permission to cite documents in their possession, and I am especially indebted to Donna Bernardo-Ceriz and Janice Rosen for their assistance. Three technical notes are in order: 1) Books, articles or other sources in Hebrew or Yiddish which include an English title are cited in English, and those which do not have an English title were transliterated; 2) All the right pages in Gordon’s book are numbered and all the left pages are marked by Hebrew letters, both sequentially. The Hebrew letters and numbers are identical to the facing English ones. Therefore, whenever referring to the Hebrew letter pagination, I added HP—Hebrew pagination—in brackets; 3) The names of the following archival files in the Jacob Gordon Papers collection, CJC, are abbreviated as indicated in the brackets: Articles File (AF); Correspondence File (CF); and Press Clippings File (PCF).     

Elijah Levita: a Jewish Hebraist

Elijah Levita’s (c. 1469–1558) study of Hebrew was part of the longtime Jewish occupation with the language of Scripture. Yet much of Levita’s scholarship was at odds with prior Jewish approaches to Biblical language and the transmission of the Biblical text. In his many works, Levita provides a critical account of the development of Hebrew, Aramaic, and the masoretic scribal traditions. This article examines the relationship between Levita’s critical approach to the Bible and the Christian context within which he worked. With the rise of Christian Hebraism, an increasingly sophisticated and sustained discourse on Hebrew developed outside of Jewish circles. This created an alternative setting within which Levita could produce scholarship that challenged prior Jewish notions of language and the Bible. The viability of Levita’s scholarship was no longer contingent on Jewish reception alone, allowing him to express critical ideas without fear of internal censure and without assuming the hermeneutical posture typical of pre-modern Jewish scholarly expression. This article has benefited from conversations with advisors at Columbia University and with colleagues at the Graduate Theological Union in Berkeley. In particular, I would like to thank Wim Smit (z”l) and Jennifer Greenfield for shaping my studies of early-modern European intellectual life and my colleague Naomi Seidman for helping me to better tell the story. Thanks to Kenneth Stow, Arthur Lesley, and unnamed third and fourth readers of this essay for their helpful suggestions.     

Akiva Yosef Schlesinger—a forerunner of Zionism or a forerunner of ultra-orthodoxy

Rabbi Akiva Yosef Schlesinger (Pressburg 1838—Jerusalem 1922) is considered by some scholars to be a forerunner of ultra-Orthodoxy, but by others as a forerunner of Zionism. This article unravels this enigmatic personality, demonstrating that he was indeed a forerunner of ultra-Orthodoxy who was motivated by a complete rejection of modernity and promoted religious positions that were more radical than those of the Hatam Sofer. Those who associate Schlesinger with Zionism are misled by the fact that he encountered fierce opposition from his Hungarian colleagues and from the “Yishuv hayashan” in Jerusalem, advocated the use of the Hebrew language and promoted a “settlement” programme in Palestine. The article suggests that Schlesinger's programme was in reality designed to create a sacred utopian society, and was motivated by his desire to isolate the traditional Jewish community from modernity, rather than by a nationalist ideology. Furthermore, the opposition of the Jerusalem rabbis to Schlesinger's ideas was based largely on his unusual religious positions and his suggestion that the youth should be engaged in work. In analysing Schlesinger's legacy, the article also clarifies the distinctions between ultra-Orthodoxy and Zionism, as well as some common elements that they share.     

Post-Second World War praise poetry,lament and a Utopian treatise in Morocco: historical literature on the theme of the Second World War

This paper reviews ten historical-literary Judeo-Arabic and Hebrew works written late in the Second World War in Morocco: eight works I refer to as praise poems, by Moroccan Jews; one work I refer to as lament, written by a Jewish European refugee who found a safe wartime haven in Morocco, and another work, which I refer to as a utopian treatise, by a local Jewish man. All ten works were inspired by the war and recount its course in Europe, Asia and North Africa, while some also engage with the Holocaust. The comparison drawn here between the works – praise poetry, lament and utopian treatise – allows us to examine the authors’ various outlooks on the war, informed by their personal, familial or communal experience. These outlooks assume an actual form in the literary patterns of the authors’ works, as well as in the narratives, contents and ideas selected to feature in them. The reception varied among the Judeo-Arabic and Hebrew speaking community, in which a Jewish religious and modern national presence was predominant. Therefore, contents that had a universal concern were pushed to the margins of the local discourse.     

Biblical criticism and cultural Zionism prior to the first world war*

This essay examines the initial stages of the relationship between Jewish nationalism and modern biblical criticism. Its point of departure is Ahad Ha’am, the founder of cultural Zionism, who kept his distance from biblical criticism, and proceeds with Joseph Klausner, Ahad Ha’am’s successor as the editor of Ha-shiloah, who moved in the opposite direction by incorporating biblical criticism into his own writing and teaching. After examining the opposition to Klausner, the essay turns to the work of Ben-Zion Mossinson, who introduced the results of biblical criticism into the teaching of the Bible in the modern schools of the Yishuv. This initiative generated controversy and broad opposition, especially in the European Hebrew press. Shortly before World War I, and in this controversy’s immediate aftermath, Joseph Klausner, then in Palestine, published a small pamphlet in Hebrew making the case for biblical criticism. At about the same time, in Russia, Max Soloveitchik made a similar argument in a book of his own. Neither of these two works had resounding significance, but each testifies to the growing self-confidence of the exponents of cultural Zionist in promoting modern biblical criticism in the Jewish school. *Research for this easy was completed with generous support from a 2003 Harry Starr Fellowship in Jewish Studies at Harvard University.     

Change in the cultural patterns of a Jewish society in crisis: Italian Jewry at the close of the sixteenth century

This article is a revised version of a paper delivered at the Conference on Jewish Societies in Transformation in the Sixteenth and Seventeenth Centuries, held at the Van Leer Institute, Jerusalem, 1986.     

Slaves,Fetuses, and Animals

This essay is an exploration in ethical rhetoric, specifically, the ethics of comparing the status of fetuses and animals to enslaved Africans. On the view of those who make such comparisons, the fetus is treated as a slave through abortion, reproductive technologies, and stem cell research, while animals are enslaved through factory farming, experimentation, and as laborers, circus performers, and the like. I explore how the apotheosis of the fetus and the humanization of animals represent the flipside of the subjugation and animalization of black people. At their ethical best, those who compare aborted fetuses and abused animals with enslaved black people have laudable ethical goals. The anti‐abortion right and the animal rights left, respectively, wish to abolish abortion (and associated reproductive technologies that harm prenatal life) and the unethical treatment of animals. They seek, respectively, to reimagine the ethical‐political status of the fetus and to criticize the animalization of animals, the practice of constructing them as beasts. While sympathetic to these goals, I worry about the comparative diminution of the historical, literal enslavement of black people. To what extent, I ask, does the comparative ethical rhetoric of fetal slaves and animal slaves affect historical constructions of black people as beastly and disposable?     

How Hebrew were the Hebrew Christians?

This article demonstrates how Hebrew Christians – or Jews who converted to Christianity but retained Jewish identity – resonated with the claims of the Zionist movement in its first decades, particularly with regard to its notion of Hebrew identity. In their espousal of Zionist ideals and their attempts to join Zionist efforts, Hebrew Christian notions of Hebrewness reflected the multivalence of Hebrew identity in the Zionist movement itself, and particularly the understanding of Hebrewness as racial, ethnic, and cultural. The influence of the Zionist movement upon Hebrew Christians was especially evident in Hebrew Christian attempts to form their own institutions. These organizations promoted Jewish national culture dissociated from Judaism, expressed assertive and even aggressive motivations (what I term “Muscle Hebrew Christianity”), and recognized the ineluctability of anti-Semitism regardless of Jewish religious beliefs. Examining the somewhat obscure movement of Hebrew Christianity can ultimately help us to better understand the ways Zionism was interpreted in its formative stages, especially in light of its own divisions and various emphases.     

Nostalgia, inspiration, ambivalence: Eastern Europe, immigration, and the construction of collective memory in contemporary American Haredi historiography

Viewing itself as the spiritual heir of Eastern European Orthodoxy, contemporary Haredi Orthodoxy in the United States is much invested in its representation of the transition of Jews and Judaism from Eastern Europe to the United States. The story of this transition is contemporary American Haredi Jewry’s “founding myth,” shaped into a narrative that aids the Haredi community to define itself with respect to the American culture in which it is perforce embedded. Contemporary English language Haredi historical writing offers a nostalgic image of Eastern European Jewry, as well as a vision of the destructive effects of immigration to America. It paints an inspirational portrait of a handful of immigrant rabbis who managed to recreate on American shores a (purportedly) ideal Judaism of Eastern Europe, despite American culture’s imputed destructive nature. At the same time, this narrative also conveys a sense that Americanization is not all bad, that it is even a necessary aspect of contemporary Haredi Judaism. This article is an expanded version of a paper presented at Ben Gurion University’s Hurst Seminar on Jewish Immigration in the 20^th Century, May 24, 2006. The research was partially funded by a grant from the Memorial Foundation for Jewish Culture, and by the Moshe Davis Memorial Fellowship from the Institute of Contemporary Jewry at the Hebrew University. My thanks to Nava Finkelman, Eliezer and Marilyn Finkelman, Kimmy Caplan, Menachem Kellner, Marc Shapiro, Moshe Shoshan, Kenneth Stow, and two anonymous referees for their comments on previous drafts of this paper.     

1890s Zionism reconsidered: Joseph Marco Baruch

Some years before the 1896 appearance of Theodore Herzl Der Judenstaat, Joseph Marco Baruch (Istanbul, 1872–Florence, 1899) articulated his own brand of Zionism. His life and work provide alternative Jewish geographies for the study of Zionism that complicate established categories, such as the cultural/East and political/West, a binary that also posits Jewish identity and political action as disjoined spheres. Neither premise applies to the work of Joseph Marco Baruch. Conceptually, his social vision juxtaposed realpolitik and a national-historical Jewish identity, and his activism was well received in European and Mediterranean circles. As in all similar movements, Zionism was shaped by power struggles between leaders and ideologues; biographical contrasts between Theodore Herzl and Joseph Marco Baruch draw attention to personal privilege and its role in influencing the institutional course of Zionism at a critical historical juncture. The case of Joseph Marco Baruch invites discussion of the early 1890s as an important, but overlooked, period in the development of political Zionism.Paula Daccarett: I would like to thank the Tauber Institute for the Study of European Jewry and Brandeis University GTR grants for the funds that allowed me to undertake research at the Central Zionist Archives, the Machon Ben Zvi, Hebrew University and the Machon Jabotinsky. Special appreciation is in order for Prof. Eugene Sheppard and Sylvia Fuks Fried at the Tauber Institute for their warmth and encouragement of this project. They, alongside Prof. Benjamin Ravid, provided feedback and editorial magic on earlier drafts. Prof. Tony Michels and Prof. Kenneth Stow offered unflagging assistance and support that pulled me out of numerous dead ends on final drafts. I would also like to thank the anonymous reviewers of this article and the attendants at the 2003 WJSA Conference for valuable input.     

Jewish pioneers on Canada’s prairies: The Lipton Jewish agricultural colony

This article offers a detailed analysis of the forces that shaped the Lipton colony in its 50-year existence, one of several dozen attempts to establish Jewish agricultural settlement on Canada’s Western prairies. Comparing both the particularities and the common features of Lipton with those of other colonies will allow strengthening some of the commonly accepted generalizations regarding these colonies, while at the same time showing other assumptions to be questionable or even myth. * A detailed discussion of the Jewish agricultural colonies in Western Canada may be found in Yossi Katz and John C. Lehr, The Last Best West: Essays on the Historical Geography of the Canadian Prairies (Jerusalem, 1999). Other sources discussing the colonies and the reasons for their establishment and ultimate disappearance are: Louis Rosenberg, “Jewish Agriculture in Canada” YIVO Annual of Social Sciences 5 (1950), 205–215; Louis Rosenberg, Canada’s Jews: A Social and Economic Study of the Jews of Canada in the 1930s (Montreal, 1931); Abraham J. Arnold, “The Contribution of the Jews to the Opening and Development of the West” Transactions of the Manitoba Historical Society Series 3 no. 3, (Winnipeg, 1968–’69).     

Review of family treatment studies in israel

Much of the culturally specific knowledge about helping families in Israel is not readily available; either it is not in English and often appears in local circulation publications or is interwoven in the larger fabric of family treatment literature. This paper attempts to present the knowledge about helping families that has emerged in Israel based on an extensive literature review of all known work in Hebrew and English since 1980 that is related to studying and treating family problems in Israel. Major works, particularly research findings are highlighted. Recommendations for future research in this broad area are given.Revised on October 13, 1994 forContemporary Family Therapy. The author wishes to thank Nomi Mey-Ami for her vital assistance in compling the source material. The complete bibliographic listing is available in Hebrew from the Information Retrieval Center for Research in Social Sciences Henrietta Szold Institute in Jerusalem.     

Dubno in the Wake of Khmel'nyts'kyi

This article utilizes a newly discovered source, the protocol book of the municipal council of the Ukrainian town of Dubno, to supplement Hebrew sources that describe the fate of the town and its Jewish community during the Kheml'nyts'kyi Uprising and accompanying Gezeirot in 1648. It shows that the Cossack forces attacked the town twice and while many were killed, a significant number of its Jewish inhabitants survived. Shortly after the withdrawal of the Cossack forces a process of recovery and rebuilding began. Institutionally, both Christian and Jewish leaders quickly resurrected the forms — courts, legislative and administrative bodies, and enforcement officials — which regulated life and kept order. Individuals had to contend with their losses of family, property and belongings and this led to a resumption of business activity, second marriages and many disputes over debts and stolen property. This pattern of people trying to re-create the institutional, familial and material infrastructure of their lives seems to be typical of the communities that endured the Cossack attacks. This revised version was published online in June 2006 with corrections to the Cover Date.     

Tel Aviv Mizrah

Before immigrating to Israel, first-generation Iraqi Jews were deeply attached to their identity as Mizrahi Jews. Their mother tongue was Arabic and they had grown up in an oriental environment. Therefore, it was not easy for them to adopt the Euro-Israeli identity that the dominant Ashkenazi-European stratum in Israel compelled them to accept. Despite strong Westernizing tendencies in Israeli society, the first generation of Iraqi Jewish immigrants maintained strong links to the Iraqi customs and traditions they had acquired in Iraq, particularly with regard to the musical folklore and oriental cuisine. On the other hand, second-generation Iraqi Jews were more familiar with Israeli society than their parents; they grew up in Israel and learned Hebrew in Israeli schools along with Ashkenazi Jews and other ethnic groups. This paper establishes connections between the historical realities of Iraqi Jewish immigrants and the literary representation of their world in the trilogy Tel-Aviv Mizrah (Tel Aviv East) written in 2003 by the Iraqi Jewish author Shimon Ballas, through a comparison of Ballas's literary vision with the historical realities of Iraqi Jewish identity in Israel over the course of two generations.     

Unemployment, Social Capital, and Subjective Well-Being

It has been shown in past research that unemployment has a large negative impact on subjective well-being of individuals. In this paper, I explore whether and to what extent people with more social capital are sheltered from the harmful effects of unemployment. Using data from the German Socio-Economic Panel 1984–2004, I find that social capital is an important predictor of well-being levels, but there is no evidence that it moderates the effect of unemployment on well-being. Possible reasons for these findings are discussed, and suggestions for future research given. This paper was written while I was visiting scholar at the W.E. Upjohn Institute for Employment Research in Kalamazoo, MI. I am grateful to the Institute for its hospitality, to Andrew Clark, Andrew Oswald and three anonymous referees for valuable comments, and to the German Socio Economic Panel Study (GSOEP) at the German Institute for Economic Research (DIW), Berlin, for providing the data.     

Denominational Variations Across American Jewish Communities

This article explores the Jewish identity of different Jewish denominational identification groups using the Decade 2000 Data Set with its 19,800 interviews of Jewish households in 22 American Jewish communities. We relate the Jewish identity of individuals in each denominational group (Orthodox, Conservative, Reform/Reconstructionist) to the denominational composition of the community. Communities are clustered via k‐means cluster analysis based on their denominational profiles. We examine the extent to which individual Jewish identification varies by the denominational composition of the community in which an individual resides, finding that considerable variation exists in Jewish identity measures depending on the type of denominational profile that exists in the individual's community. That is, Orthodox Jews, for example, behave differently in a community with a significant Orthodox population than in a community with few Orthodox, but many Reform Jews. Implications for Jewish communities, as well as for the broader interreligious community, are considered.     

Open live supervision in family therapy

This article reviews changes in models of supervision, resulting from technological developments and reflecting a variety of theoretical approaches. The focus is on open live supervision, conducted in the presence of the family. The supervisor and a therapeutic team join the therapist and the family, creating a complex supra-system that opens up several options for therapeutic intervention. Sessions are videotaped, and therapists use recordings for additional supervision and independent study. Therapists may also show recordings to the family as part of the therapeutic process. The advantages and disadvantages of the model are considered, and examples of some of the therapeutic options are described.This model was developed in the course of the author's work teaching and supervising students at the Counseling Department of the School of Education at the Hebrew University of Jerusalem, and supervising a multi-disciplinary team including physicians, psychologists, and social workers engaged in family therapy at the Municipal Psychological Services for Schools in Jerusalem. A shorter version of this article appeared in Hebrew inSihot 5 1991. Appreciation is expressed to Batya Stein for translating the final version of this article from Hebrew. Reprint requests should be addressed to Katrit Ron, Neve Granot 3-B, Jerusalem 93706, Israel.     

Judaean Embassies and Cases before Roman Emperors, AD 44-66

In the two decades before the First Jewish war, litigants ordiplomats from the province of Judaea had recourse to Romanemperors on a number of occasions. In some cases the mattersat issue involved objections against actions of Roman prefectsof Judaea. Evidence about the outcomes of the hearings and diplomaticencounters shows that the emperors Claudius and Nero usuallygave decisions in favour of the Jewish side, especially whenthe Jewish party was the Jerusalem priesthood. It is arguedthat it was a consistent policy of these emperors to be fairand more than fair to the Jerusalem priests in these years—tothe point of ruling against their own procurators on a numberof occasions. It is suggested, in view of this, that when thecase of Paul of Tarsus came before Caesar in the early sixties,the decision probably went in favour of Paul's accusers.