Kirjahaku

The history of a single book sheds light on the beginnings of modern Jewish thoughtIn 1797, in what is now the Czech Republic, Pin?as Hurwitz published Book of the Covenant. Nominally an extended commentary on a sixteenth-century kabbalist text, Pin?as's publication was in fact a compendium of scientific knowledge and a manual of moral behavior. Its popularity stemmed from its ability to present the scientific advances and moral cosmopolitanism of its day in the context of Jewish legal and mystical tradition. Describing the latest developments in science and philosophy in the sacred language of Hebrew, Hurwitz argued that an intellectual understanding of the cosmos was not at odds with but actually key to achieving spiritual attainment. In A Best-Selling Hebrew Book of the Modern Era, David Ruderman offers a literary and intellectual history of Hurwitz's book and its legacy. Hurwitz not only wrote the book, but also was instrumental in selling it, and his success ultimately led to the publication of more than forty editions in Hebrew, Ladino, and Yiddish. Ruderman provides a multidimensional picture of the book and the intellectual tradition it helped to inaugurate. Complicating accounts that consider modern Jewish thought to be the product of a radical break from a religious, mystical past, Ruderman shows how, instead, a complex continuity shaped Jewish society's confrontation with modernity.

The history of a single book sheds light on the beginnings of modern Jewish thoughtIn 1797, in what is now the Czech Republic, Pin?as Hurwitz published Book of the Covenant. Nominally an extended commentary on a sixteenth-century kabbalist text, Pin?as's publication was in fact a compendium of scientific knowledge and a manual of moral behavior. Its popularity stemmed from its ability to present the scientific advances and moral cosmopolitanism of its day in the context of Jewish legal and mystical tradition. Describing the latest developments in science and philosophy in the sacred language of Hebrew, Hurwitz argued that an intellectual understanding of the cosmos was not at odds with but actually key to achieving spiritual attainment. In A Best-Selling Hebrew Book of the Modern Era, David Ruderman offers a literary and intellectual history of Hurwitz's book and its legacy. Hurwitz not only wrote the book, but also was instrumental in selling it, and his success ultimately led to the publication of more than forty editions in Hebrew, Ladino, and Yiddish. Ruderman provides a multidimensional picture of the book and the intellectual tradition it helped to inaugurate. Complicating accounts that consider modern Jewish thought to be the product of a radical break from a religious, mystical past, Ruderman shows how, instead, a complex continuity shaped Jewish society's confrontation with modernity.

In describing the career of Abraham Yagel, a Jewish physician, kabbalist, and naturalist who lived in northern Italy from 1553 to about 1623, David Ruderman observes the remarkable interplay between early modern scientific thought and religious and occult traditions from a wholly new perspective: that of Jewish intellectual life.Whether he was writing about astronomical discoveries, demons, marvelous creatures and prodigies of nature, the uses of magic, or reincarnation, Yagel made a consistent effort to integrate empirical study of nature with kabbalistic and rabbinic learning. Yagel's several interests were united in his belief in the interconnectedness of all thing—a belief, shared by many Renaissance thinkers, that turns natural phenomena into “signatures” of the divine unity of all things. Ruderman argues that Yagel and his coreligionists were predisposed to this prevalent view because of occult strains in traditional Jewish thought He also suggests that underlying Yagel's passion for integrating and correlating all knowledge was a powerful psychological need to gain cultural respect and acceptance for himself and for his entire community, especially in a period of increased anti-Semitic agitation in Italy.Yagel proposed a bold new agenda for Jewish culture that underscored the religious value of the study of nature, reformulated kabbalist traditions in the language of scientific discourse so as to promote them as the highest form of human knowledge, and advocated the legitimate role of the magical arts as the ultimate expression of human creativity in Judaism. This portrait of Yagel and his intellectual world will well serve all students of late Renaissance and early modern Europe.

Early Modern Jewry boldly offers a new history of the early modern Jewish experience. From Krakow and Venice to Amsterdam and Smyrna, David Ruderman examines the historical and cultural factors unique to Jewish communities throughout Europe, and how these distinctions played out amidst the rest of society. Looking at how Jewish settlements in the early modern period were linked to one another in fascinating ways, he shows how Jews were communicating with each other and were more aware of their economic, social, and religious connections than ever before. Ruderman explores five crucial and powerful characteristics uniting Jewish communities: a mobility leading to enhanced contacts between Jews of differing backgrounds, traditions, and languages, as well as between Jews and non-Jews; a heightened sense of communal cohesion throughout all Jewish settlements that revealed the rising power of lay oligarchies; a knowledge explosion brought about by the printing press, the growing interest in Jewish books by Christian readers, an expanded curriculum of Jewish learning, and the entrance of Jewish elites into universities; a crisis of rabbinic authority expressed through active messianism, mystical prophecy, radical enthusiasm, and heresy; and the blurring of religious identities, impacting such groups as conversos, Sabbateans, individual converts to Christianity, and Christian Hebraists. In describing an early modern Jewish culture, Early Modern Jewry reconstructs a distinct epoch in history and provides essential background for understanding the modern Jewish experience.

Historians of the European Jewish experience have long marginalized the intellectual achievement of Jews in England, where it was assumed no seminal figures contributed to the development of modern Jewish thought. In this first comprehensive account of the emergence of Anglo-Jewish thought in the eighteenth and nineteenth centuries, David Ruderman impels a reconsideration of the formative beginnings of modern European Jewish culture. He uncovers a vibrant Jewish intellectual life in England during the Enlightenment era by examining a small but fascinating group of hitherto neglected Jewish thinkers in the process of transforming their traditional Hebraic culture into a modern English one. This lively portrait of English Jews reformulating their tradition in light of Enlightenment categories illuminates an overlooked corner in the history of Jewish culture in England and Jewish thought during the Enlightenment. Ruderman overturns the conventional view that the origins of modern Jewish consciousness are located exclusively within the German-Jewish experience, particularly Moses Mendelssohn's circle. Independent of the better-known German experience, the encounter between Jewish and English thought was incubated amid the unprecedented freedom enjoyed by Jews in England. This resulted in a less inhibited defense of Jews and Judaism. In addition to the original and prolific thinkers David Levi and Abraham Tang, Ruderman introduces Abraham and Joshua Van Oven, Mordechai Shnaber Levison, Samuel Falk, Isaac Delgado, Solomon Bennett, Hyman Hurwitz, Emanuel Mendes da Costa, Ralph Shomberg, and others. Of obvious appeal and import to students of Jewish and English history, this study depicts the challenge of defining a religious identity in the modern age.

The first few decades of the eighteenth century witnessed an important moment in Jewish-Christian relations, as influential Christian scholars increasingly looked to Jewish texts to reveal the truths of their own faith. To what extent could postbiblical writings help them better understand the New Testament? And who would best be able to explicate these connections? Connecting the Covenants focuses on two separate but entwined stories, the first centering around the colorful character of Moses Marcus. The English-born son of wealthy parents and the grandson of the famous autobiographical author Glikl of Hameln, Marcus was a prominent Jew educated in the Ashkenazic yeshivah at Hamburg. On New Year's Day, 1723, Marcus was baptized as a Christian, later publishing a justification of his conversion and a vindication of his newly discovered faith in a small book in London. A trophy convert, he was promoted by figures at the highest levels of the Anglican Church as a cultural mediator between Judaism and Christianity. His modest successes in the world of the elite clerical establishment were followed, however, by conspicuous failures, both intellectual and material. The second story that David Ruderman tells emerges against the background of Marcus's professional decline. In the end, the prize convert proved to be a theologian of limited ability, far outstripped in sophistication and openness to rabbinic learning by a circle of Enlightenment Protestant scholars. It was not the Jew who had abjured Judaism who was willing or able to apply the Mishnah and Talmud to Christian exegesis, but figures such as William Whiston, Anthony Collins, William Wotton, and the Dutch scholar William Surenhusius who seized upon the ways to connect the covenants.

An examination of the life and work of Alexander McCaul and his impact on Jewish-Christian relations In Missionaries, Converts, and Rabbis, David B. Ruderman considers the life and works of prominent evangelical missionary Alexander McCaul (1799-1863), who was sent to Warsaw by the London Society for the Promotion of Christianity Amongst the Jews. He and his family resided there for nearly a decade, which afforded him the opportunity to become a scholar of Hebrew and rabbinic texts. Returning to England, he quickly rose up through the ranks of missionaries to become a leading figure and educator in the organization and eventually a professor of post-biblical studies at Kings College, London. In 1837, McCaul published The Old Paths, a powerful critique of rabbinic Judaism that, once translated into Hebrew and other languages, provoked controversy among Jews and Christians alike. Ruderman first examines McCaul in his complexity as a Hebraist affectionately supportive of Jews while opposing the rabbis. He then focuses his attention on a larger network of his associates, both allies and foes, who interacted with him and his ideas: two converts who came under his influence but eventually broke from him; two evangelical colleagues who challenged his aggressive proselytizing among the Jews; and, lastly, three Jewish thinkers-two well-known scholars from Eastern Europe and a rabbi from Syria-who refuted his charges against the rabbis and constructed their own justifications for Judaism in the mid-nineteenth century. Missionaries, Converts, and Rabbis reconstructs a broad transnational conversation between Christians, Jews, and those in between, opening a new vista for understanding Jewish and Christian thought and the entanglements between the two faith communities that persist in the modern era. Extending the geographical and chronological reach of his previous books, Ruderman continues his exploration of the impact of Jewish-Christian relations on Jewish self-reflection and the phenomenon of mingled identities in early modern and modern Europe.

This book is a study of the life and thought of the Polish Jew Solomon Yom Tov Bennett (1767-1838), who immigrated to London where he spent the last forty years of his life. In focusing on Bennett’s learned life, it underscores the significance of this singular writer, artist, and public figure, especially his remarkable dual interests in art and thought, his biblical scholarship, his social and intellectual connections with some of the most famous and accomplished Christian intellectuals of London, and his self-determination to complete his life-long ambition of serving Western civilization by correcting and rewriting the entire standard edition of the English Old Testament. Bennett’s Christian associates respected his learning and were willing to accept him as a Jew in their ranks. His integration into the upper echelons of the Christian literary establishment—dukes, jurists, theologians, and other scholars—did not impede his loyalty to his faith. On the contrary, Bennett’s Christian friends made him more Jewish, more convinced of Judaism’s moral force, and more secure in his own skin as a member of a proud minority among Christian elites supposedly liberated, so he hoped, from the dark hostility of the Christian past. His supreme act of translating the Bible constituted the ultimate payback he could offer the altruistic Christians he had met, open to welcoming him not despite his Jewishness but because of it. Bennett’s transformation from a Polish Jewish immigrant to a proud Anglo-Jew exemplifies a unique path of modern Jewish life and self-reflection, one ultimately shaped by the particular ambiance of his newly adopted country.