Introduction

With the death of Yosef Hayim Yerushalmi in December 2009, the world of Jewish studies lost one of its most distinguished practitioners. Yerushalmi undertook pathbreaking research in a number of different fields of Jewish history that reflected the breadth of his erudition. This issue of Jewish History explores several key branches of Yerushalmi’s scholarly labor including his study of conversos and his ongoing interest in the “royal alliances” of the Jews. It also explores Yerushalmi’s reputation beyond the United States, focusing in particular on France and Germany, where he achieved wide renown in the 1980s and 1990s.     

Yerushalmi and the Conversos

In his work on Iberian Jews—openly practicing ones and conversos, on and off the peninsula, before 1492 and 1497 and after—Yosef Hayim Yerushalmi made few explicit methodological statements. But from his earliest work, he made his historiosophical commitments clear and rarely wavered from them. Those commitments included basic trust in inquisitorial sources, the investigation of both marginal and normative Jewish practices, interest in the history of mentalities, and, above all, a focus on the relationship between “immanent” and external causes in Jewish history. This article traces the influence of several mid-twentieth-century historians on Yerushalmi’s work and examines his place in twentieth-century debates on conversos and the Inquisition; it also discusses his relationship to microhistory and the problem of historical distance and perspective. The article concludes by considering the apparent contradiction between Yerushalmi’s emphasis on the agency and subjectivity of Jews and his trust in the records of an institution that some have characterized as pervasively anti-Jewish.     

Charles V as Last World Emperor and Jewish Hero

Charles V, king of Spain and emperor of the Holy Roman Empire, ruled over vast regions of central and western Europe and the Americas for much of the first half of the sixteenth century. This concentration of power, together with the emperor’s claim to universal monarchy, polarized his contemporaries’ views of him. Pro- and anti-imperial rhetoric and historiography abound, casting Charles V as hero or villain, protagonist or antagonist, depending on the author’s religious, dynastic, or national affiliations, political thinking, and pragmatic interests. While scholars have discussed competing Catholic, Protestant, and Muslim perspectives toward this emperor, Jewish views have not previously been analyzed. This article illuminates how sixteenth-century Jews evaluated Charles V as their own hero. It explores how Jewish witnesses of Charles’s reign perceived the Catholic emperor and his politics of crusade and church reform, contextualizing their reactions within Jewish messianic thought, on the one hand, and political realism, on the other. The article demonstrates that selected contemporaneous sources in Hebrew depict Charles V as a shared hero for European Jews and Christians. Jewish historiographical and prophetic writings from that time drew on the Christian apocalyptic notion of the “Last World Emperor,” adopting widespread Christian tendencies to identify Charles V as the glorious universal monarch who would reign at the culmination of human history as a quasi-messianic figure. Applying Amos Funkenstein’s and David Biale’s approach of counterhistory to these Jewish sources reveals the entangled history of a heroic image that was common to early modern Jews and Christians, albeit ideologically contested.     

Coming out of the Hasidic closet: Jiří Mordechai Langer (1894–1943) and the fashioning of homosexual-Jewish identity

This essay inaugurates the historical study of the modern homosexual Jewish experience before Stonewall. I begin with a historiographic introduction to the emerging subfield of gay Jewish history. I then turn to reintroduce Jiri Langer, a homosexual and Hasidic writer affiliated with the interwar "Prague circle" (and friend of Franz Kafka and Max Brod) into the purview of modern Jewish Studies. I take up two questions: first, how Langer reconciled his homosexual and Orthodox religious identity; and second, why Langer"s homosexuality became exigent as a Jewish question at this particular historical moment. In his key text, Die Erotik der Kabbala, Langer engages with the dominant interwar debates on homosexuality, but most directly with the work of Hans Blüher, the major theoretician of the German Wandervogelbewegung. In the course of correcting Blüher's antisemitic claims about Jews and homosexuality, Langer managed to delineate a specifically homosexual Jewish identity by renegotiating the relationship between homosexuality and Judaism and by adumbrating a history of "gay" Jews. I contextualize this long-neglected text within Langer's fascinating biography; the debates in the early homosexual rights movement; the particular cultural features of the "Prague circle" in which Langer wrote; and the dislocation and devastation of Langer's beloved eastern-European Hasidic communities caused by World War I—communities that Langer experienced as deeply homoerotic.     

Prospero Moisè Loria: A Case Study of Jewish Secularism in Liberal Italy

In his will, Prospero Moisè Loria (1814–92) requested an autopsy and cremation and left his large inheritance to the municipality of Milan to establish a secular philanthropic institution, the Società umanitaria, “to enable all the disenfranchised poor, without distinction.” Loria and other Italian Jews were at the heart of secularist activity in Italy’s culture wars, as demonstrated by their engagement with secular philanthropy, battles for cremation, and Freemason activity. By exploring Loria as the most generous nineteenth-century Italian Jewish philanthropist, along with his affiliation with the Alliance israélite universelle as a secular Jewish institution in the Mediterranean, this essay shows how forms of secularism and Jewishness could coexist for Italian Jews and how secularism in Italy could include a commitment to a Jewish collective, and thus seeks to contribute to a more nuanced understanding of the composite mixture of secular Italians and to a discussion of Jewish secularism in an international context.     

Swaying in Three Directions: Ilya Galant in Russian/Ukrainian-Jewish Historiography

This article explores the life and work of an important but little-known Jewish-Russian-Ukrainian historian and political liberal, Ilya Galant, and examines his vision of Jewish history in Ukraine. Galant wanted to legitimize the rights of Jews in Russia and “normalize” their presence in Ukraine. To accomplish this goal he interpreted history creatively, demonstrating Jewish-Ukrainian friendship as well as Jewish contributions to Ukraine. He also appealed to the Russian intelligentsia to foster a liberal coalition of forces in favor of Jewish rights. This essay illuminates contexts that have not received proper scholarly attention: Jewish historiography on Ukraine, Jewish liberals in Russia, the development of Russian-Jewish historiography, the image of Jews in Polish-Ukrainian history, and Jewish scholarship in Soviet Ukraine.

     

"Thy People Are My People": Emma Lazarus,Daniel Deronda,and the Ambivalence of Jewish Modernity

This essay examines the role of Jews in Britain’s imperial strategy and asks whether Britain could have built its empire without them. Recent scholarship concerning Jews and the British Empire places Jews in the “informal empire”, in economic and other activities outside political rule. This was the case in nineteenth‐century Malta, where Jews established themselves in commercial activities in support of Britain’s military ambitions in the Mediterranean. They received some political recognition, though this was short‐lived. Despite the efforts of Moses Montefiore, the British government refused to yield space for building a synagogue. The success of Malta’s leading Jews, in the early and mid‐century, meant that they were never above suspicion. In the late nineteenth century, the British government shielded the Jewish community from an accusation of ritual murder, but this had more to do with promoting British interests vis‐à‐vis the Catholic Church in Malta than advancing Jewish interests. Colonial policy concerning Jews did not result from a coherent rationale concerning Jewish interests nor consistent Jewish influence.     

Jews, Christians, and the endtime in early modern Germany

This paper examines some of the ways in which early modern German literary culture portrayed Jewish visions of the endtime. Christians employed notions of Jewish deceit to undermine the meaning of Jewish messianism, reshaping the signs of the endtime to carry a far more sinister meaning. Christian writers transformed Jewish messianic claimants into predictable precursors of the Antichrist and mocked Jewish beliefs as the delusions of a nation of deceived deceivers. Notions of Jewish deceitfulness complicated Christian expectations concerning Jewish conversion at the end of time. The Christian perception of Jews as inherently deceitful encompassed all components of the early modern views of Jews and the Jewish religion. Early modern German literary works devoted to the theme of vain Jewish messianic expectations combined with the literature of the Antichrist, turning the demonic Antichrist who would appear at the endtime into the person the Jews expected as their messiah. Failed Jewish messianic movements played right into Christian literary and theological discourse on the Jewish endtime and provided historical confirmation for what would have otherwise seemed like an absurd polemical exaggeration. This revised version was published online in August 2006 with corrections to the Cover Date.     

REVIEWS

This article identifies a previously ignored social movement that existed in London during 1827–1831. The Jewish rights movement, as it will be called here, actually involved a coalition of Jews and Christians. During the movement’s initial phase, London Jews, led by Moses E. Levy (an activist from the United States), joined in solidarity with their oppressed brethren in Russia: their public protests against tsarist policies drew a broad response from the national and international press. This unparalleled movement influenced national political agendas and major legislative reforms, and resulted in striking changes within the Anglo‐Jewish community. By utilising the modern social movement framework as an essential tool to reconstruct this long‐forgotten collective effort, the Jewish rights movement has emerged as a notable chapter in the development of modern Jewish political identity.

“At the present moment, the eyes of England, of Europe, and of a great part of the civilized world seem to be directed toward us, and… men are looking with something approaching anxiety for the result of the Public Meetings of the Jewish Nation that have been called (the first time for many centuries)” (Levy Jewish Community).     

Queer Jewish memory: André Aciman’s Call Me By Your Name

ABSTRACT

This essay brings together seminal texts evaluating Jewish memory to meet queer theory’s concern with futurity and temporality. Following a brief introduction on Yerushalmi, Hirsch, Friedlander, Améry, and Edelman, then allusion to the “postmemorial” works of Mendelsohn (on the Holocaust, the Odyssey, family secrets and gay identity), the television series “Transparent” (on Jewish and queer legacies of inherited memory) and others, the essay focuses on André Aciman’s 2007 novel Call Me By Your Name. Aciman is a Proust scholar and author of a number of works of nonfiction and fiction about memory. His story concerns a summer romance between two young Jewish men in Italy, an older and a younger, deploying an interior lens and with backdrops of ancient Mediterranean thought and family systems. Aciman brings Jewish identity to the paradigm of desire found in Plato’s Symposium to describe same-sex love and the imperative to patriarchal generation, art versus procreativity. He challenges the modern historicization of homosexual essentialism as articulated in the late nineteenth century. Leaving the reader with an anti-essentialist approach to time and transience, Aciman gestures towards continuity in his later novel Enigma Variations (2017, New York: Farrar, Straus & Giroux) even as he consistently returns to classicism, using examples such as Virgil’s Aeneid.     

A baronial aljama: The Jews of Empúries in the thirteenth century

The county of Empúries in Catalonia provides an historical laboratory in which to examine the formation of a small Jewish community (aljama) in an independent baronial enclave. While most studies have assumed that Iberian Jews were directly dependent on the king, the ancient dynasty that ruled the county effectively insulated Jews from royal power during the thirteenth century, when the first communal institutions took shape. In 1238 Count Ponç Hug III of Empúries issued an extensive privilege, edited here for the first time, to the Jews in his territory to extend his protection, attract immigrants, and create the outlines for autonomous institutions. The grant in fact preceded the better-known royal charters that structured Jewish communal institutions in Barcelona and other major towns in Catalonia. Because the Jews of Empúries were not caught up in the expanding structures of royal administration, they were also not subject to heavy fiscal burdens and remained unengaged with the local baronial court. Left relatively undisturbed at first by the fiscal demands of their lord, the Jews of Empúries adapted to a provincial, rural environment in the thirteenth century and created a community distinct in its structure and internal social tensions from the aljames in the large towns.     

Yosef Hayim Yerushalmi: Historian of German Jewry

This article draws attention to a rarely considered dimension of Yosef Hayim Yerushalmi’s scholarship and teaching, namely, his engagement with the history of German Jewry. It examines the manner in which Yerushalmi approached this subject—generally through the twin poles of antisemitism and Wissenschaft des Judentums—and suggests that analyzing it with reference to the Arendtian categories of “pariah” and “parvenu” provides us with a key to unlocking some of the motivations that drove Yerushalmi’s particular interests. The article concludes with some speculation as to why, by contrast, Yerushalmi seemed to avoid the history of Eastern European Jewry, in spite of his oft-repeated pride in and intimacy with his own personal heritage.     

Jews,race, and capitalism in the German-Jewish context

The Shoah has effectively brought to an end attempts to define the Jews racially. Yet in the half century before the 1930s, for German Jewish scholars, the racial identity of the Jews was an open question. These scholars were deeply engaged in debates over Jewish collective identity and the contemporary Jewish condition, and in these debates race played a critical role. For these scholars, race and racial theories were normative, and they exploited them for their own intellectual, political, and social purposes. Of special interest is the normative nature of racial discourse as German Jewish scholars adopted it and applied it to examine the nexus of Jews and capitalism. These scholars accepted the notion of a Jewish racial disposition for capitalism, including this notions negative aspects, while they also used it to construct a positive Jewish identity. The history of Jewish engagement with race suggests the need for a more radically historicist approach to the Jewish past, albeit this will be a most difficult scholarly challenge.Id like to thank Gil Anidjar, Nina Caputo, Steven Zipperstein, and an anonymous reviewer for their comments and criticisms of this essay.     

Buon Purim: proselytizing, professing Jews and the Papal Inquisition in Modena

This essay focuses on an Inquisitorial trial in which a Jewish banker, Moise de Modena, well respected in the Modenese community (Christian as well as Jewish), decided in 1625 to make a stand against two constables and refuse them the customary ‘protection money’ which they demanded during the festival of Purim. The event provided a shaky foundation for their charge of proselytizing. De Modena faced persistent Inquisitorial prosecution but chose also to hire Christian legal counsel to defend him. The trial raises questions about Jews who were able to work behind the scenes during Inquisitorial prosecution in early modern Italy to ensure their acquittal. It also examines gift-giving as a specific social practice between Jews and Christians during he Jews’ ‘carnivalesque’ Purim, which in this particular year fell during Holy Week.     

Crisis and lachrymosity: on Salo Baron, Neobaronianism, and the study of modern European Jewish history

Salo Baron (1895–1989) remains an iconic figure among historians of the Jews, who routinely cite his dissent from the ‘lachrymose conception of Jewish history’ as a ideal to be upheld. Contemporary historians have generally understood the Baronian imperative to favor a historiography that seeks continuities instead of ruptures, deemphasizes Jews’ victimhood in favor of their achievements and successful integration, and affirms diaspora creativity in opposition to Zionist disparagement of exile. They have also affirmed that imperative equally for all periods and places in Jewish history. Close analysis of Baron’s corpus suggests that such a reading is better termed ‘neo-Baronian,’ for Baron himself employed his injunction against lachrymosity in reference to the middle ages only, whereas his depiction of the modern era stressed sustained crisis, conflict, and insecurity throughout the Jewish world. Such a depiction is fully consistent with his conception of the conditions under which Jews were most likely to find safety and prosperity. That conception, which posited the preferability of ‘states of nationalities’ to ‘nation-states’ and stressed the need for a strong international order capable of checking unrestrained state sovereignty, was evidently born out of Baron’s own experience as a refugee in Vienna during and after the First World War.     

IDENTITY AND IDENTIFICATION: JEWISH YOUTH IN ITALY 1870–1938

The criteria by which Jews identify themselves cover a very wide range and change over time. The aim of this essay is to stress that Italian Jewish identity must be analysed in a historical context, in the larger society in which it is located and with which it interacts. Through the study of the activities of Italian Jewish youth, this article will demonstrate, on the one hand, the integration and uniqueness of the Italian Jews and, on the other, that Italian Jewish identity has been transformed by the political ideology and economics of the surrounding society. The only way to analyse Jewish youth in Italy in their struggle with their Jewish identity should be comparatively, that is, to examine the history of Italian Jews and of Italy as a whole, not as separate but as connected entities.     

Seeking remission: Jewish conversion in the Crown of Aragon,c.1378–1391

Despite the expansion of research on the subject of Jewish apostates in Iberia, or conversos as they are more commonly known, we still know distressingly little about the history of Jews converted to Christianity prior to the riots of 1391. Focusing on the royal registers of King Pere III (Pedro IV of Aragon, 1336–1387) and his son Joan I (1387–1396), this article explores the issue of Jewish apostasy in the Crown of Aragon between 1378 and 1391. While Jewish conversion to Christianity is often described as the result of Christian violence, a closer look at Jewish apostates shows that reasons for conversion varied greatly in the late fourteenth-century Crown of Aragon. Jews sought conversion not only as a way out of economic and legal troubles but also in exchange for specific rewards from the king. Conversion led to much conflict between Jews and conversos and records suggest that the period experienced a rise in conversions. Yet rather than being the product of Christian harassment, which is entirely absent from the records, conversion may have been one of the few avenues left for marginal Jews to weather the declining economic conditions of the late fourteenth century.     

“The House of Hannover”: Gezeirot Tah in Modern Jewish Historical Writing

This essay traces the development of modern Jewish historiography on the events of 1648–1649. It focuses mainly on treatments of the events in single-volume and multi-volume general histories of the Jews, and on entries in encyclopedias. Immediate historical memory, as exemplified by the Hebrew chronicles and liturgical poetry composed soon after the events, was transformed into history in the writings of the modern Jewish historians of the 19th and 20th centuries. In the process, the chronicle of Nathan Hannover dominated modern perceptions, for the most part uncritically accepted, albeit not on all counts. The major features of the modern historiography of the Gezeirot Tah ve'Tat are surveyed by discussing the causes of the attacks, their results, the number of victims, and the ways in which all three were incorporated in the larger Jewish historical scheme. Recently, some long-held approaches and conclusions have been revised, which suggests directions for future research. This revised version was published online in June 2006 with corrections to the Cover Date.     

Time and Tradition as Reflected in the Etz Hayim Torah Commentary

At the beginning of the twenty‐first century, the Conservative Movement in North America published a Torah commentary reflecting its historical and theological elucidation of Judaism. This commentary, Etz Hayim, evinces a number of features that the following essay subjects to critical comment and analysis. These include: the commentary’s emphasis on historical context as critical to deciphering the Torah narratives and its laws; the presupposition that Judaism functions as an organism constantly in flux, open to patterns of progress and decline, with an aptitude for rebirth and self‐renewal; and that the pivotal rubrics of belonging, believing, and behaving are quintessential features of Jewish identity. While these characteristics are relatively uncontroversial, the same cannot be said for the editorial decision to divide, on the same page, the commentary’s 'historical' and 'homiletical' segments – a feature which effectively drives underground the option to integrate spiritual values and lessons using the tools of modern critical scholarship. Another unfortunate feature of Etz Hayim is that its two essays on Jewish law (Halakha) offer contrasting, competitive interpretations of how the halakhic process actually works in the minds of Conservative decisors. Yet these alternate approaches are not sufficiently delineated for the lay reader. Finally, while Etz Hayim does highlight value concepts that function as goads to ritual observance, the various contributors to the commentary and to the appended essays never fully engage why Conservative Jews ought to become serious practitioners of Jewish tradition. These shortcomings notwithstanding, Etz Hayim does offer a template of hope and expectation: through its historical‐religious experiences, the Jewish people facilitates an ethical worldview of particular, and of universal, merit.     

“The Religion We Plant in Their Hearts”: A Critical Exploration of the Religiosity of a German Jewish Family at the Beginning of the Twentieth Century

The long-standing historiographical consensus on nineteenth- and twentieth-century German Jews suggests that they were largely “beyond Judaism.” Most historians concur that German Jews abandoned a particularistic faith and the restricted social life of the autonomous community in exchange for cultural tropes of the dominant bourgeois culture as they strove to integrate into the surrounding society. While most German Jews no longer practiced the Judaism of their fathers or their fathers’ fathers, this did not necessarily mean that religion or belief had become irrelevant. In this essay I explore, through a close reading of a set of diaries, the religiosity of one Jewish family—that of William and Clara Stern and their three children, Hilde, Günther, and Eva. In the process, I seek both to address a gap in the research and to contribute to an ongoing discussion in the historiography regarding modern Judaism. While religiosity among German Jews had increasingly become a matter of individual, and not collective, action and choice, I argue that Jews of the late nineteenth and early twentieth centuries still engaged in a quest for meaning for themselves and future generations specifically as Jews. The religious worldview and education that Clara Stern aimed to impart to her children reflect precisely this search for personal religious meaning and exemplify the individual nature of early twentieth-century German Jewish religiosity.