The “Jewish Knight” of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context

Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture.     

Rassenschande,Genocide and the Reproductive Jewish Body: examining the use of rape and sexualized violence against Jewish women during the Holocaust?

Rape and sexual violence against Jewish women is a relatively unexplored area of investigation. This article adds to the scant literature on this topic. It asks: how and why did women's reproductive bodies (gender), combined with their status as Jews (race), make them particularly vulnerable during the Holocaust? The law against Rassenschande (racial defilement) prohibited sexual relations between Aryans and non-Aryans. Yet, Jewish women were raped by German men. Providing a more nuanced account than is provided by the dehumanization thesis, this article argues that women were targeted precisely because of their Jewishness and their reproductive capabilities. In addition, this piece proposes that the genocidal attack on women's bodies in the form of rape (subsequently leading to the murder of impregnated women) and sexualized violence (forced abortions and forced sterilizations) must be interpreted as an attack on an essentialized group: woman-as-Jew.     

Health Impact of Jewish Religious Observance in the USA: Findings from the 2000–01 National Jewish Population Survey

Using data from the 2000–01 National Jewish Population Survey (NJPS) (N = 5,148), effects of eight religious measures were investigated in relation to two health outcomes, standard single-item indicators of self-rated health and presence of an activity-limiting health condition. Seven of the religious measures were associated bivariately with one or both health indicators. Through two-step OLS regression of each health indicator onto all of the religious measures, adjusting for age and other sociodemographic correlates, two measures of synagogue involvement remained statistically significant. Follow-up analysis revealed a net health impact of religious observance primarily limited to Orthodox and Conservative Jews.     

How do Jewish teachings relate to beliefs about depression in the strictly orthodox Jewish community?

The aim of this study was to explore whether and, if so, how Jewish teachings influence strictly orthodox Jewish beliefs about depression. The rabbinic literature was searched for Jewish teachings relevant to depression. Ten consenting strictly orthodox Jews were purposively selected and interviewed using a semi-structured interview schedule focussing on their beliefs about causes of and treatments for depression. Thematic analysis was used to analyse transcribed interviews and explore relationships between community beliefs and the Jewish teachings identified in the review. The key themes in both the rabbinic literature and the community included the overriding importance in Judaism of preserving life, using appropriate, acceptable means to do so, and obligations to help others. Contrasts between rabbinic teachings and community beliefs included community concerns about stigma, generally lacking in the rabbinic literature, and greater rabbinic emphasis on spiritual exertion in dealing with depression. Findings could prove useful to those managing depressed, orthodox Jews.     

“A new book in Jewish affairs begins”: Maurice de Hirsch and the waning power of Jewish philanthropy at the Fin-de-Siècle

This article looks at Jewish responses to the death of the banker, railroad entrepreneur, and philanthropist Maurice de Hirsch in 1896, the same year that Theodor Herzl published his Jewish State. Examining printed eulogies and obituaries that appeared in Jewish newspapers, from Eastern Europe to France, and from Germany to the Ottoman Empire, the article demonstrates how contemporaries understood the passing of Baron Hirsch as the end of a golden age of Jewish philanthropy. While they celebrated the legacy of the late benefactor, the leaders of Jewish public opinion across Europe realized that the challenges that began to undermine the liberal order established in the century of emancipation were calling for a political response that philanthropy could no longer offer.     

“A new and modern golden age of Jewish culture”: shaping the cultural politics of transnational Jewish antifascism

The Holocaust and a worldwide Jewish enthusiasm and support for the Red Army’s defeat of the German Army on the Eastern Front led to a greater sense of international Jewish consciousness and solidarity often tied to an antifascist politics. Utilizing a transnational lens, I explore how Jewish antifascists of the immediate post-war period proffered a novel cultural politics as a means of addressing ongoing international issues of post-Holocaust Jewish survival in a dangerous and politically uncertain modernity. I examine three Jewish left magazines of the late 1940s that were involved in a loose international antifascist progressive Jewish network and ideological framework. These magazines Jewish Life (USA), New Life (UK) and Unity (Australia) represented similar antifascist politics and cultural outlooks in the USA, Britain and Australia, respectively. They have received little sustained scholarly attention previously. I analyse their vision of diverse multilingual Jewish cultures which were to be promoted and developed in any country where Jews lived and in whatever language they spoke. Their cultural vision represented antifascist values against bourgeois or nationalist Jewish culture and broadly reflected a pro-Soviet, progressive and Jewish internationalist, Popular Front politics and worldview.     

Jewish Education Around the Time of the New Testament (100 bce‐100 ce)

This article looks at the evidence for the Jewish system of education around the time of the New Testament (100 bce‐100 ce). The purpose of this article is to help educate readers of the New Testament, and the Gospels in particular, to enable them to improve their understanding of the educational background of that day. Its methodology is to compare the rabbinic literature with New Testament materials to see if there are correlations. As such, it refutes the notion that the New Testament personalities were ‘simple folk’ and that Jesus was ‘uneducated’ (cf. John 7: 15). This article also demonstrates how the life of Paul in Acts and his letters correspond to what is known of Jewish education in the 1st century CE. In addition, Matthew and Stephen are used to demonstrate their training as midrashics and thus the education system of their day. The overall desired effect of this article is to demonstrate the moral and spiritual value of religious education in the academy, schools and church.     

A new exodus? Explaining Jewish migration from Europe after the Cold War

Why are European Jews migrating to Israel in significant numbers? Israeli leaders and popular press reports suggest that incidents of antisemitism have reached such high levels across Europe, even in fully democratic countries, that Jews are leaving once again to escape persecution and violence. Others suggest that Jews are migrating for the same reasons other migrants do: for greater economic opportunity. Until now, we have had no way of weighing the relative merit of these claims, hampered by the absence of reliable comparative data on antisemitism in Europe. Leveraging a new dataset compiled by the author, this study tests these competing hypotheses and finds that European Jews migrate because of greater economic opportunity in Israel. While concerns about antisemitism in Europe are at record highs and more Jews are considering moving to Israel than ever before in the post-war era, so far most Jewish migration is to take advantage of better economic opportunities in Israel.     

Clément Marot,the Learned Poet: Jewish Medieval Exegesis and the Genevan Psalter

Abstract

The article suggests that viewing the French poet, Clément Marot, as a ‘learned poet’ opens up new possibilities both for understanding why he translated the Classics and for better appreciation of how he versified the Hebrew Psalter. It outlines the Renaissance rediscovery of medieval Jewish exegetes and how the Strasbourg Reformer, Martin Bucer, valorized their insights in his Psalms Commentary. Instead of allegory and direct prophecy, a plain historical meaning is often preferred, supplemented by typological reference to Christ. Analysis of Marot's versification of Psalm 110 shows that he went even further to construct a consistent literary and historical narrative. To achieve this he folllowed an unusual Jewish interpretation. Instead of presenting Psalm 110 as a messianic prophecy, Marot produced a poem evoking an oracle on the enthronement of an ancient king and his victory in battle. Thereby he so seriously diminished the christological potency of this psalm that his versification was not acceptable to the Genevans who adapted it to fit the traditional interpretation.     

Languages of the Jewish communities in Polish Silesia (1922–1939)

Polish Silesia, between 1922 and 1939 was the locus for a model confrontation between three distinct cultural groups of Central European Jews: Jews assimilated to German language and culture, traditional, Yiddish speaking, Orthodox Jews, and still other Jews assimilated to cultures that competed with the originally dominant German one: in the case of Upper Silesia, Polish culture. The linguistic changes these groups experienced are indicative of cultural assimilation and change. All three groups had to respond to a significant emigration of German oriented Jews in the early 1920s, the immigration of Jews assimilated to Polish culture and Yiddish speakers coming from the former Polish Kingdom and Galicia, and an increase in Polish anti-Semitic propaganda in Upper Silesia. A fourth factor was the growing distancing between these Jews and the German state and its direct cultural influences, especially after 1933. A first, and most visible, result of these factors was a rapid rise in declarations of the use of Polish language matched by a rapid fall in declared Germanophones. Initially these declarations were politically motivated: the number declaring Polish its language exceeded by far the actual number of Polish-speakers. By the late 1930s, however, the change was real. Silesian Jews had become essentially Polish speakers, and, on occasion, they had adopted other Polish cultural forms as well. Change of language is thus an important signifier of broader cultural change. This revised version was published online in June 2006 with corrections to the Cover Date.     

Jewish Physicians’ Beliefs and Practices Regarding Religion/Spirituality in the Clinical Encounter

We used data from a 2003 survey of US physicians to examine differences between Jewish and other religiously affiliated physicians on 4-D of physicians’ beliefs and practices regarding religion and spirituality (R/S) in the clinical encounter. On each dimension, Jewish physicians ascribed less importance to the effect of R/S on health and a lesser role for physicians in addressing R/S issues. These effects were partially mediated by lower levels of religiosity among Jewish physicians and by differences in demographic and practice-level characteristics. The study provides a salient example of how religious affiliation can be an important independent predictor of physicians’ clinically-relevant beliefs and practices.     

Jewish politics and the press: The ``reception' of the Alliance Israélite Universelle (1860)

The article is a case-study that examines the way in which theJewish press in Europe and North America reacted to the establishment ofthe Alliance. Given that the mid-nineteenth century is often regarded as ahigh point in the development of the integrationist ideology among themodernizing sections of European Jewry, the creation of the Alliance wasbound to create controversy. Its stated goal was to create ``a link, asolidarity from country to country embracing in its vast network all that isJewish'' – an aspiration that could obviously be interpreted as runningcounter to what is often termed the emancipationist ``bargain'' orcontract. Moreover, its overt appeal to the values of the Frenchrevolution and to ``universal reason'' were hardly calculated to appeal tothe Orthodox camp within the Jewish world; and, likewise, could wellhave rendered the entire subject untouchable in the autocratic Habsburgand Romanov empires. In reality, though, the foundation of the Alliance was generallywelcomed in the Jewish press, with particular enthusiasm beingdemonstrated not only by the journals in France but also by those inRussia. The English-language press in both Britain and the United Statesreacted more soberly (was there not a danger of over-centralisation anddomination from Paris?), but it still welcomed the initiative. Majorcriticism, though, came from the German-language journals of LudwigPhilippson in Saxony and David Einhorn in Baltimore, who both warnedthat such an international political organization would inevitably inflameGentile fears of a ``secret pact'' directed by the Jews againstChristendom. This opposition, in turn, met with a vigorous response onthe pages of other journals, demonstrating to what an extent by 1860 theJewish press, newly established in many countries, had come to constitutea forum spanning linguistic and geographic frontiers.     

Replenishing the “Fountain of Judaism”: Traditionalist Jewish Education in Interwar Poland

The unexpected revitalization of Polish Jewish traditionalism—Hasidic and non-Hasidic—is particularly visible in the realm of education. During the interwar period, a combined influx of pious refugees from the Soviet Union and generous American Jewish philanthropy bolstered traditionalist Jewish elementary schools (hadarim) and yeshivot. At the same time, traditionalists reformed those hitherto sacrosanct institutions in hopes of competing with emergent secularist Jewish movements while preserving an ostensibly authentic cultural core. Polish Jewish traditionalism was subtly transformed in the process, presenting a striking contrast with its more rigid “ultra-Orthodox” counterpart in neighboring Hungary and offering a viable alternative to secularist Jewish subcultures within Poland. This article highlights the surprising durability and flexibility of Poland’s traditionalist Jewish communities during a period usually conceived as one of secularist Jewish growth and traditionalist decline.     

Relief and rehabilitation of Jewish DPs after the Shoah: the Hachsharot in Italy (1945–48)

In the aftermath of the Second World War, thousands of Jewish DPs reached Italy on their way to Palestine or other countries and received assistance by UNRRA and other organizations. Many joined the hachsharot that were established all over the country between 1945 and 1948. This article analyses the differences between UNRRA and the Joint in providing relief and rehabilitation to the DPs and the role of hachsharot, discussing to what extent they provided better opportunities for rehabilitation compared to DP camps.     

The Messiah and Rabbi Jesus: Policing the Jewish–Christian border in Christian Zionism

For all their ostensible difference and separateness, Judaism and Christianity have a long history of mutual engagement and profound entanglement. I take Daniel Boyarin's assertion that ‘…the borders between Christianity and Judaism are as constructed and imposed, as artificial and political as any of the borders of the earth’ (2004, 1) as my starting point. But what Boyarin sees as an ongoing process of differentiation between Judaism and Christianity and distinct identity-building in late antiquity, I look for still today in Christian Zionism. The busy border crossing continues to separate people and ideas at the same time as it serves as the meeting place between them, the uncomfortable place where Judaism and Christianity rub up against each other. This paper examines some constructions of the Jewish–Christian border by way of two case studies of prominent religious leaders, each firmly at home in their respective communities, Jewish and Christian, who ventured out to the borderland of Christian Zionism. This is the story of what happened when they returned home to find themselves examined by those who monitor the Jewish–Christian border, and deemed to be over the limit with intoxicants brought over from the ‘other side’.     

Voluntary work with sporting activities for Jewish children and teenagers: commitment to inclusiveness,Jewish identity,and a future Jewish life – an interview study

Membership in Jewish congregations seems to be declining and modern society has been described as a challenge to Jewishness and to the future for Jews as a people with shared characteristics and traditions. Activities for children and teenagers have gained increasing attention, since such activities might be a reassurance of a future Jewish life. To arrange such activities is, however, demanding and individuals who commit themselves to voluntary work are essential. In this study, six members of a Swedish Conservative congregation, who were committed to voluntary work with sporting activities for children and teenagers, were interviewed about the way in which they perceived their voluntary work. A thematic analysis was conducted. The volunteers concluded that everyone should feel included in the activities. They had a nuanced view of Jewish identity and also welcomed those who were not considered halakhically Jewish. Moreover, they wanted to support a positive Jewish identity in the new generation. Their work was perceived as meaningful even though they said that congregants who felt that the activities should adhere to Halakhah had criticized them. It is proposed that congregations should support voluntary workers and facilitate their efforts, otherwise experiences of misrecognition might evolve, experiences that are counterproductive for a vital congregational life.     

Narratives or Sources? Active Learning and the Teaching of Ancient Jewish History and Texts

During my career, I have regularly taught a survey course on the history of Jews and Judaism in the Persian, Greek, and early Roman periods (ca. 520 BCE – 70 CE). Student performance in the course has long concerned and puzzled me. By the end of the course students demonstrated familiarity with the narratives and concepts we covered, but most did not really “think historically.” They had great difficulties using and applying the historical tools they learned to new situations and evidence. In 2006 and again in 2010 I overhauled the course not only to improve it, but also to figure out how my students learned history. Using a wiki exercise, I traced how students learned and then applied these insights the next time I taught the course. In this essay I report on what I learned.     

An Atlantic Jewish republic of letters?

Atlantic port Jews began publishing English-language periodicals, pamphlets, and books during the 1840s as a means to advance an enlightened, observant form of Judaism, identified in large part with Sephardic rather than Ashkenazic religious culture and history. Three of their Jewish periodicals, the Voice of Jacob, edited by Jacob Franklin, Morris Raphall and David Aron de Sola and published in London, the Occident and American Jewish Advocate, edited by Isaac Leeser and published in Philadelphia, and the First Fruits of the West, edited by Moses N. Nathan and Lewis Ashenheim, and published in Kingston, Jamaica, provide historical evidence of the persistence of Atlantic port Jewish networks of commerce, communication, kinship and community well into the Victorian era. Publishing in a non-Jewish vernacular, and printing almost entirely in a non-Hebrew alphabet, this new “Atlantic Jewish republic of letters” did not however represent a secularizing trend. Rhetorically, ancient Jewish wisdom was invoked as the foundation, not the antithesis, of progress. The primary forces against which these editors, authors, and translators were reacting were religious, not secular in nature, namely Christian proselytizing and Jewish religious reform. Their self-conscious, programmatic activities led to the establishment of new kinds of enlightened religious educational institutions. Taken together, these phenomena constituted an Atlantic haskalah. I offer here my deep thanks and appreciation to Jonathan Karp, David Ruderman, Lois Dubin, and Kenneth Stow for their close readings and criticisms of earlier versions of this paper.