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.     

Regional history, Jewish memory: the purim of Narbonne

Records of traumatic events in the Jewish past provide the historian a rare glimpse at how community leaders interpreted and understood the historical conditions of diasporic Jews as well as their own immediate communities. In 1236 a violent altercation between a Jewish traveler and a local Christian precipitated a mass uprising against the city's Jewish community. Rapid intervention by the local viscount, Don Aymeric, restored peace to the Jewish quarter, averting loss of life or valuable property. Modern interpretations of this text have varied significantly since its discovery in the late nineteenth century. Scholars have struggled to reconcile it with their expectations of the shape and meaning of the Jewish past. Because the thirteenth-century author of this brief narrative suggested a typological link between the events in Narbonne and the story of Purim, the dominant modern interpretation has viewed this account as evidence of a very early Second Purim commemoration. However there is little evidence to support this claim. This article reads the narrative of the “Purim of Narbonne” against other medieval Jewish narratives about the history and legacy of Jewish Narbonne*.     

The reckonings of Nahmanides and Arnold of Villanova: on the early contacts between Christian millenarianism and Jewish messianism

Historians of the last generation have shown that millenarian circles played a critical role in transforming attitudes towards Jews and Judaism in early modern Europe. Furthermore, the Joachimist leanings that opened the way in early modern times for a rapprochement between Christians and Jews, they found, were already there in the Middle Ages. My aim here is to consider the case of Arnold of Villanova, a?lay supporter of the radical Franciscans. A?major stimulus for Arnold’s eschatological ideas was his wrestling with messianic notions widespread among Jews, especially kabbalists. However, at this early stage, messianic or millenarian expectations were associated, among both Jews and Christians, with a confrontational stance.     

“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.     

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.     

IS A MESSIANIC POLITICAL ETHIC POSSIBLE? Recent Work by and about John Howard Yoder

In his landmark monograph, The Politics of Jesus, John Howard Yoder challenged mainstream Christian social ethics by arguing that the New Testament account of Jesus's founding of a messianic community entails a normative politics, not only for early Christianity but for the contemporary church. This challenge is further elaborated in several important posthumous publications, especially Preface to Theology, in which Yoder examines the development of early Christology with attention to its political and ethical implications, and The Jewish‐Christian Schism Revisited, Yoder's proposal for a renewed Jewish–Christian dialogue around the moral meaning of messianism. This article interprets these writings with reference to a range of critical scholarship on and about Yoder, Yoder and Augustine, and Jewish and Christian messianism, paying particular attention to questions of political ethics.     

“A ONE-SIDED LOVE AFFAIR”

Scholem's comparison of the so-called German-Jewish symbiosis to a “one-sided love affair” accurately describes pre-1939 literary accounts of Jews in German-speaking countries. As Jewish emancipation after 1789 led to increased Jew-hatred throughout Europe, Jewish writers—Heine, Stefan Zweig, Schnitzler, Rathenau, Buber, Kafka, Joseph Roth, Lasker-Schüler, Werfel, and Zuckmayer, among others—responded with stories and poems of unrequited love, at times openly allegorical of the Jewish condition. Other writers who closely observed German Jews (for example, S.Y. Agnon, David Vogel, and Ernest Hemingway) also wrote of them in stories of one-sided love. This article explores this literature as a source of insight into the social psychology of European Jews as anti-Semitism grew in the early twentieth century. In contrast with Jewish organizational life, which was mostly patriotically committed to symbiosis, the literature of unrequited love is in retrospect far closer to the reality in depicting European Jewish alienation and rising apprehension for the future.     

The katechon in the age of biopolitical nihilism

The article addresses the ‘messianic turn’ in contemporary continental philosophy, focusing on the concept of the katechon as the restraining force that delays the advent of the Antichrist in the Second Letter to the Thessalonians. While Carl Schmitt held the passage on the katechon to ground the Christian doctrine of state power, Giorgio Agamben’s reading of Pauline messianism rather posits the ‘removal’ of the katechon as the pathway for messianic redemption. In our argument, the significance of this text goes beyond the persistence of a vestige of the theological in modern politics. On the contrary, the logic of the katechon only comes into its own under modern nihilism as the resolution of the problem of social order in the absence of the eschatological dimension. The article focuses on the lethal paradox of the logic of the katechon, whereby the function of protection and restraint is converted into violence and anomie, and global political order becomes indistinguishable from global civil war. We conclude by outlining the conditions for suspending the katechonic function in a critical engagement with Agamben’s messianic politics.     

OF MESSIAHS AND SULTANS: SHABBATAI ZEVI AND EARLY MODERNITY IN MOROCCO

Moroccan Jews became “modern” through a complex process of cultural and legal changes resulting in large part from their close encounter with imperial Europe. Institutions like the Alliance Israélite Universelle and the protégé system had an undeniable influence on the transformation of Moroccan Jewish identity and expectations during this period. In order to fully historicize Moroccan Jewish modernity, however—to locate its beginnings as well as its ending (not to mention its myriad meanings)—this article argues for broadening our inquiry to encompass earlier time periods, alternative geographies, and deeper registers of change than those imposed by an exclusive focus on a European impact followed by a local response. To that end, it analyses a cataclysmic event in Jewish history during the period prior to colonial penetration: the rise and fall of the messianic movement known as Sabbateanism, so-named after its founder, Shabbatai Zevi the “false Messiah” [1626–1676] of Izmir. Inspired by current trends in Ottoman history, this article attempts to locate Sabbateanism within contemporary social and political developments in Morocco during a formative period that witnessed both the integration of the Sephardim and the rise of the Alawi state. Such a contextualization begins sketching the parameters of an early modern period in Moroccan Jewish history at the same time as it compels us to recognize the consistencies in Moroccan Jewish society that survived the subsequent colonial period in North Africa, when seemingly everything changed.     

Between vision and reality: reassessing Jewish agricultural colony projects in nineteenth century America

This article reassesses the story of agricultural colonies established by Jews, for Jews, in the USA during the nineteenth century. Well established Jews developed schemes to settle recent Jewish immigrants on the soil. These schemes were characterized by unrealistic expectations, bad planning, and, when implemented, frequent failures. Yet, Jewish agricultural colonies must be distinguished from Christian, proto-Socialist or other utopian projects. The sponsors of Jewish colonies in the USA did not strive for separation from general society. Rather, they sought to assist Jewish integration through settlement on the land. The conceptual framework of Jewish productivization in America closely echoed the discourse of emancipation in Central Europe.     

Agreements between neighbours. The ‘ugody’ as a source on Jewish-Christian relations in early modern Poland

The following essay studies the importance of formal agreements (ugody or kontrakty) between representatives of Jewish communities and Christian burghers in early modern Poland. As a specific genre of legal document, these agreements, or contracts, are a unique source for understanding Jewish-Christian relations and the integration of Jews into local social fabrics. These contracts also reflect the importation and continuity of legal traditions that originated in German territories and arrived in Eastern Central Europe, and they corroborate suggestions that there was significant improvement in the legal status of the Jews in Eastern Europe as opposed to that under which they previously had lived in the West. The ugody document, finally, the emergence of what I have called elsewhere the contractual character of Polish-Jewish relations in the early modern period. (See François Guesnet, “Politik der Vormoderne—Shtadlanut am Vorabend der polnischen Teilungen,” Jahrbuch des Simon-Dubnow-Instituts 1 (2002), pp. 235–255, and more recently idem, “Political Culture of Polish Jewry: A Tour d’Horizon,” Report of the Oxford Centre for Hebrew and Jewish Studies 2007–2008, pp. 61–76, 67–68.)     

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.     

Division of the Dowry on the Death of the Daughter: An Instance in the Negotiation of Laws and Jewish Customs in Early Modern Tuscany

Tuscan notarial acts permit the exploration of the often elusive relationship of Jewish practice, Jewish law and the corresponding laws of the state. One issue in early modern Italian Jewish marriage negotiations was the eventual disposition of the dowry of a childless wife who predeceased her husband. Jewish law on the succession of the childless woman was complicated by traditional or regional customs and communal ordinances. Moreover, in sixteenth-century Tuscany there was no official code, court or arbiter of Jewish law. Nonetheless, Christian notaries who wrote pre-nuptial stipulations or pacts for Jews worked with the assumption that Jews were allowed to live according to their own law. This essay argues that individual Jews used to advantage the state's assumption that they could follow Jewish law (despite the absence of any universally-acknowledged or applicable law on this specific subject) by employing notaries to write contracts in disregard of both local statutes and well-known Jewish customs. In the second part of this essay I locate the stipulations in the Jewish marriage system and suggest that the process of negotiation over the fate of the dowry was integrally related to the system's emphasis – in contrast to that of contemporary Christians – on universal marriage and procreation.     

An Impossible Possibility? Jewish Barthianism in Interwar Germany

In this essay I examine the Jewish reception of Karl Barth's theology in Germany of the 1930s. This I do through an analysis of a disputed exploration into the possibilities and limitations of the theological principles of dialectical theology for the formulation of a Jewish theology that took place at the time. The publication of Karl Barth's Römerbrief (1919, 1922) generated a great stir among Christian circles in Germany. Profoundly challenging the fundamental assumptions of liberal theology, Barth's ‘dialectical theology' was quickly recognized as an epoch‐making work. But the impact of Barth's theology exceeded its Christian readership. As a corresponding disillusionment of liberal theology in its Jewish version took place among Jews, Barthianism presented itself as a compelling theological model offering a profound rejoinder to the spiritual needs of Jews as well. Yet alongside the recognition of the potentially constructive engagement with Barth's radical thought for a rejuvenated articulation of Jewish theology, Jewish thinkers similarly acknowledged the many challenges and difficulties such a theological encounter implied from a Jewish point of view, thereby projecting their understanding of the Jewish‐Christian difference.     

Courtyards,Balconies and Roofs

During the 1920s and early 1930s, Jews were conspicuous in Iraqi civic life and initially played a prominent role in building the new state, including the further development of the commercial, postal and judicial system, thus entering the state bourgeoisie of civil servants that was being formed in those early years. This study will focus on the interplay of tradition (and Jewish orthopraxy) with Jewish modernities: the latter are reflected both in the biographical circumstances of family members, and features of life inside a Jewish house in the Christian quarter of Baghdad. This study records Baghdadi Jewish domestic modernization, along with the retention of traditional architectural features, and the ways in which these processes were expressed spatially in this single Jewish household.     

Yosef Hayim Yerushalmi,the Royal Alliance,and Jewish Political Theory

This article examines Yosef Hayim Yerushalmi’s views of the realities and myths of the “royal alliance” in medieval and modern Jewish history as a seminal contribution to Jewish political history and theory as well as a revealing entrée into his overall historiographical approach. Elaborating the ideas of his teacher Salo Baron and drawing upon Hannah Arendt’s insights into the relationship between Jews and modern states, Yerushalmi ultimately used his own understanding of Jewish political experience to argue against her indictment of wartime Jewish leaders. For Yerushalmi, Jews’ awareness of their tendencies to forge vertical alliances with the highest authorities served to fortify and console them; he considered these perceptions generally realistic and, though at times tragically blinding, still ultimately anchored in historical experience. This essay situates the royal alliance within Yerushalmi’s broader conceptions of Jewish community, political agency, and domicile as diasporic survival strategies. It also views this concept as part of his post-Holocaust commitment to chart the paradoxes of Jewish hope and to regenerate Jewish hope, both collective and individual. Yerushalmi is often celebrated as a pioneering thinker who contrasted modern critical historiography to traditional collective memory and who explored the individual, existential, psychological, and skeptical dimensions of modern Jewish identity. Yet, this essay suggests, a traditionalist strain may be heard in his profound identification with the Jewish people and his deriving hope from their political and historical experience—in both its continuities and its ruptures.     

“On That Day,His Feet Will Stand on the Mount of Olives”: The Mount of Olives and Its Hero between Jews,Christians, and Muslims

This article examines the changing Jewish attitudes toward the Mount of Olives, and toward the identification of its “hero” to come in the last days, in relation to the mount’s changing jurisdiction under Roman, Byzantine, and Muslim authority. It illustrates how the Christian appropriation of biblical ideas about the mountain—transforming the ascent and future descent of the Shekhinah into the ascent and future descent of Jesus—led the Jews to abandon those notions, and how the Muslim conquest then brought about a reinvigoration and expansion of the mountain’s original associations among Jews by relocating the appearance of the Messiah as well as apocalyptic scenes on the mount. In the first of these developments, the Byzantine prohibition against Jews approaching Jerusalem led to a distancing of the Jewish people from the biblical and postbiblical traditions that had been connected with the Mount of Olives and its environs during the Second Temple period. Subsequently, the Muslim occupation of the area neutralized that tension, allowing Jews to return to the mountain and restoring the traditions associated with it to the Jewish consciousness. The reaffirmation of the Jewish connection with the Mount of Olives and its ancient association with the future hero may be seen in two developments that took place under Muslim rule: its choice as the location for a yearly Hoshana Rabbah ceremony and its renewed identification as the site for the resurrection of the dead at the End of Days.     

Luther's Antisemitism in Historical Context: A Necessary Discussion for Christian Educators

Martin Luther remains a complex, contradictory figure whose impact on modern Western history cannot be overstated. Among the most controversial aspects of Luther's work is his ambivalent perspective of the Jews. The early Luther viewed the Jews warmly, depicting them as Christianity's historical and religious ancestors. Later, however, he unleashed vitriolic antisemitic statements that called for the isolation and eventual exclusion of the Jews from German society. This paper sets Luther's antisemitism in historical context, proposing that educators in Christian settings should include the study of this aspect of Luther's work as they present curricula in various courses of study.     

“The Lord Was with Them,and They Were Not Found Out”: Jews,Christians, and the Veneration of Saints in Medieval Ashkenaz

This study takes a fresh look at the tale of Rabbi Amram of Mainz, which appears in both Gedalyah ibn Ya?ya’s Hebrew Shalshelet haqabbalah (Venice, 1587) and the Yiddish Mayse bukh (Basel, 1602). Based on the legend of Saint Emmeram of Regensburg, the tale has long been considered a classic case of Jewish narrative borrowing from Christian hagiography. Drawing on both literary and archival sources of both Christian and Jewish provenance to place the tale in its local context, the article shows that the legend’s narrators in fact appropriated the Christian saint in a very sophisticated way. Rather than simply dressing a Jewish hero in a Christian plot, they implied that their own, clearly derivative version was the one containing ultimate religious truth and that the ostensibly more successful Christian cult was a fraud. They thus used their intimate knowledge of Christian legendry to beat the church with its own weapons. In this sense, the narrative does testify to the great attraction that the veneration of saints must have held for medieval Jews; at the same time, it is a monument to its narrators’ sense of self-preservation in the face of the Christian master narrative so dominant in medieval Europe.     

Jewish Identity, Hostility Toward Germany, and Knowledge About the Holocaust in the United States and Germany

This study examined the relationships among Jewish identity, hostility toward Germany, and knowledge of the Holocaust in American and German Jews. Questionnaires were distributed at synagogues in the United States, and packets were sent to heads of Jewish communities in Germany. Participants were 109 Americans and 31 Germans. Results suggested that hostility toward Germany and knowledge of the Holocaust are related to Jewish identity in American Jews, but that the variables are not related to Jewish identity for Jews in Germany. Additionally, Jews in Germany knew more about the Holocaust than did their American counterparts. Clinical psychology internship and post-doctoral fellowship at the University of California,it>Faculty position at Connecticut College in 1965 and served in its department of psychology for 33 years, until his retirement in 1998