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Harkins, Franklin. "Nuancing Augustine's Hermeneutical Jew: Allegory and Actual Jews in the Bishop's Sermons". Journal for the Study of Judaism 36, n.º 1 (2005): 41–64. http://dx.doi.org/10.1163/1570063054012114.
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AbstractBy investigating Augustine's preaching on the Jews, this paper seeks to nuance recent scholarship that maintains that the bishop's doctrine of the Jews took shape not in the context of his daily interactions with real Jews in Hippo Regius but rather against the backdrop of various aspects of his theology. A consideration of Augustine's homiletic corpus reveals a biblically-constructed and theologically-crafted "hermeneutical Jew." At the same time, however, Augustine the preacher also repeatedly refers to actual Jews in his late antique North African context. After reviewing the basic historical and historiographical evidence for Jews in ancient North Africa, it is here argued that it is precisely for actual Jews and their potential proselytes that Augustine spins the hermeneutically-crafted Jew (indeed, several of them) out of his allegorical interpretation of various biblical stories.
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Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew". Harvard Theological Review 82, n.º 1 (enero de 1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.
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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred through the marriage of a Jew with a gentile.
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van Oort, Johannes. "Augustine and the Jews". Church History and Religious Culture 103, n.º 2 (19 de septiembre de 2023): 135–57. http://dx.doi.org/10.1163/18712428-bja10060.
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Abstract The essay discusses the main topics of ‘Augustine and the Jews.’ It opens with the question where, according to Augustine, the name ‘Jew’ comes from. It then proceeds to his use of the designations ‘Hebrew’ and ‘Israelite’ parallel (and partly in contrast) to ‘Jew.’ Mainly according to The City of God a brief biblical history of the Jews is outlined. Augustine’s theological valuation of the Jews turns out to be partly positive, but mainly negative. The same applies to the (rather often discussed, but frequently misunderstood) ‘sign of Cain.’ The analysis of Aduersus Iudaeos shows Augustine’s ‘provocation’ of the Jews. By and then in the course of the overview, the question of Augustine’s (likely) ‘anti-Judaism’ is briefly dealt with. Finally, the essay discusses Augustine’s acquaintance with ‘real’ i.e. contemporary Jews, draws some conclusions, and presents a concise overview of subjects requiring further research.
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Paget, James Carleton. "Clement of Alexandria and the Jews". Scottish Journal of Theology 51, n.º 1 (febrero de 1998): 86–98. http://dx.doi.org/10.1017/s003693060005002x.
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Did Justin Martyr really have a conversation with Trypho the Jew as he states that he did in hisDialogue with Trypho?And even if he did not, does this text, indirectly at least, give evidence of genuine contact between Christians and Jews? When Tertullian in hisAdversus Judaeosreviled Jews for their failure to understand the scriptures in the way he did, was he in fact reviling Jews known to him who actually disagreed with him? Or put another way, do the accusations he makes against Jews give evidence of an ongoing debate with that ancient community?
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Resnick, Irven Michael. "Medieval Automata and Later Medieval Judeophobia". Journal of Medieval Religious Cultures 48, n.º 1 (1 de enero de 2022): 1–20. http://dx.doi.org/10.5325/jmedirelicult.48.1.0001.
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ABSTRACT A widely shared sense among later medieval Christians that Jews represented a growing threat led to efforts to clearly mark or distinguish Jews. These efforts often demanded special garments or distinguishing marks on Jews' clothes, or sought natural signs visible in the Jews' body that would identify them. When these measures failed, some fifteenth-century Spanish Christians placed their hopes on mechanical devices or automata that could clearly identify Jews, conversos, or crypto-Jews in order to effect a separation between Christian and Jewish communities. This article examines Alonso Tostado's description of a “talking head” or automaton, inspired by one previously fashioned by Albertus Magnus, which identified any Jew who attempted to enter the town of Tábara. It traces this tradition through early modern Spanish and French literature to demonstrate the special concern to safeguard Christian “purity of blood” in Spain but absent in French sources.
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Machover, Moshé. "An Immoral Dilemma: The Trap of Zionist Propaganda". Journal of Palestine Studies 47, n.º 4 (2018): 69–78. http://dx.doi.org/10.1525/jps.2018.47.4.69.
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Political Zionism is based on the fallacy that there exists a single nation encompassing all the world's Jews. How can Zionism claim that Israel is the nation-state of the Jewish people, since the only attribute shared by all Jews is Judaism, a religion and not an attribute of nationhood in any modern sense of the word? Jews can belong to various nations—a Jew may be French, American, Indian, Argentinian, and so forth—but being Jewish excludes other religious affiliations. Thus, this essay argues, the Zionist claim that all the world's Jews constitute a single distinct national entity is an ideological myth, invented as a misconceived way of dealing with the persecution and discrimination suffered by European Jews, in particular. Indeed, from its earliest iterations and up to the present day, Zionism—a colonizing project—has been fueled by an inverted form of anti-Semitism: if, as it claims, Israel acts on behalf of all Jews everywhere, then all Jews must be collectively held responsible for the actions of that state—clearly an anti-Semitic position.
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Kamanzi, Michel Segatagara. "Oἱ Ἰουδαῖοι (The Jews) in John’s Gospel: An African Reading". Religions 14, n.º 11 (20 de noviembre de 2023): 1441. http://dx.doi.org/10.3390/rel14111441.
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This article is dedicated to the loving memory of Bénézet Bujo and Laurenti Magesa, two giants of African Theology. The portrait of the Jews in John’s Gospel has been the object of a great debate among Western scholars. The negative portrait of many of the Jews of the fourth canonical gospel has led some to qualify John’s Gospel as the most “anti-Jewish” writing of the New Testament. Recent Western history, in particular the Shoah, has certainly had a heavy weight on this negative interpretation of John’s Gospel. But another perspective, here African Biblical Hermeneutics, may give a different understanding of this disputed theme. Following this non-Western approach, we want to show that maybe it is not John’s Gospel’s characterization of the Jews which is problematic, but the hermeneutics used to interpret it. In the end, what is at stake, is not the Jews or Jewish people as such, but how one, Jew or non-Jew, responds to Jesus’ message and gift of abundant life.
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Zukowski, Arkadiusz. "Emigration of Polish Jews to South Africa during the second Polish republic (1919–1939)". Nordisk Judaistik/Scandinavian Jewish Studies 17, n.º 1-2 (1 de septiembre de 1996): 61–74. http://dx.doi.org/10.30752/nj.69530.
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The term “the wandering Jew” could be properly referred to the situation of Polish Jews during the Second Polish Republic. Polish Jews constituted the largest separate ethnic group within overseas emigration from Poland during the years 1918–1939. They left Poland mainly for economic, and later for political reasons. The settlement schemes were supported and sponsored by Polish governmental agencies and Jewish societies in Poland and abroad. During the years 1918–1939 about several thousand Polish Jews emigrated to South Africa. A new immigration law implemented after 1930 had seriously reduced the influx of Polish Jews. That emigration had a very permanent character and included mainly members of the lower middle class. From the great variety of social, cultural, religious and professional activity of Polish Jews who settled in South Africa a pro-Polish attitude and activity was only evident in a tiny proportion of immigrants. The pro-Polish activity of Polish Jews was focused in Johannesburg (e.g. The Polish-Hebrew Benevolent Association) and in Cape Town (e.g. The Federation of Polish Jews in the Cape). An integrating role in that activity was played by Polish consular posts.
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Stone, Carole. "Anti-Semitism in the Miracle Tales of the Virgin". Medieval Encounters 5, n.º 3 (1999): 364–74. http://dx.doi.org/10.1163/157006799x00141.
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AbstractFantasy is a force in the anti-Semitic portrayals of Jews in medieval Christianity's miracle tales. Christians told these tales in order to forge a collective identity in which the Jew became the Other. This paper addresses Christian fantasies about Jews as well as the cultural and historical circumstances that made the tales popular. The three tales chosen for discussion- "The Child Slain by the Jews," The Jewish Boy," and "The Merchant's Surety"-demonstratc how anti-Semitic tales were useful in helping Christianity foster survival.
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Baer, Marc David. "Turk and Jew in Berlin: The First Turkish Migration to Germany and the Shoah". Comparative Studies in Society and History 55, n.º 2 (abril de 2013): 330–55. http://dx.doi.org/10.1017/s0010417513000054.
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AbstractIn this paper I critically examine the conflation of Turk with Muslim, explore the Turkish experience of Nazism, and examine Turkey's relation to the darkest era of German history. Whereas many assume that Turks in Germany cannot share in the Jewish past, and that for them the genocide of the Jews is merely a borrowed memory, I show how intertwined the history of Turkey and Germany, Turkish and German anti-Semitism, and Turks and Jews are. Bringing together the histories of individual Turkish citizens who were Jewish or Dönme (descendants of Jews) in Nazi Berlin with the history of Jews in Turkey, I argue the categories “Turkish” and “Jewish” were converging identities in the Third Reich. Untangling them was a matter of life and death. I compare the fates of three neighbors in Berlin: Isaak Behar, a Turkish Jew stripped of his citizenship by his own government and condemned to Auschwitz; Fazli Taylan, a Turkish citizen and Dönme, whom the Turkish government exerted great efforts to save; and Eric Auerbach, a German Jew granted refuge in Turkey. I ask what is at stake for Germany and Turkey in remembering the narrative of the very few German Jews saved by Turkey, but in forgetting the fates of the far more numerous Turkish Jews in Nazi-era Berlin. I conclude with a discussion of the political effects today of occluding Turkish Jewishness by failing to remember the relationship between the first Turkish migration to Germany and the Shoah.
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Szczerbiński, Waldemar. "East European Jews – prejudice or pride?" Studia Europaea Gnesnensia, n.º 11 (1 de enero de 2015): 165–79. http://dx.doi.org/10.14746/seg.2015.11.8.
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Jews from Central-Eastern Europe play a significant role in the formation of individual and social self-awareness in the Jewish world. It seems that in the Jewish world there exists a polarised approach to the Jews from this part of the world. On the one hand, there is pride, on the other, prejudice verging on shame. Some Jews have identified themselves with the group, others did the opposite, denied having anything to do with them. The most important question of our analyses is: what is the role of Eastern European Jews in building Jewish collective identity? Byron Sherwin, an American Jew, is an example of a great fascination with the Yiddish civilisation. Not only does he recognize and appreciate the spiritual legacy of Jews in Poland for other Jews around the world, but also accords this legacy a pre-eminent status in the collective Jewish identity. At the same time, he is conscious of the fact that not all Jews, if only in the United States, share his view. It is an upshot of the deep prejudice towards the life in the European Diaspora, which has been in evidence for some time. The same applies to the Jews in Israel. The new generations see the spiritual and cultural achievements of the Eastern European Jews as a legacy that should be learned and developed. This engenders hope that the legacy of the Jews of Eastern Europe will be preserved and will become a foundation of identity for future generations.
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Evener, Vincent M. "Jewishness as an Explanation for Rejection of the Word". Church History and Religious Culture 95, n.º 2-3 (2015): 203–21. http://dx.doi.org/10.1163/18712428-09502005.
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The present essay challenges prior accounts of the “literary echo” to Martin Luther’s 1523 treatise, That Jesus Christ Was Born a Jew, which called for “friendly” theological instruction of Jews. Focusing on a dialogue between a Christian and a Jew written by Caspar Güttel, I demonstrate that Güttel was not concerned with the persuasion of Jews. Rather, writing in 1527, Güttel deployed his knowledge of the ineffectiveness of Luther’s missionary overture as part of a larger strategy casting intra-Christian resistance to the Word as “Jewish.” Moreover, the primary influence on Güttel was not That Jesus Christ Was Born a Jew, but Luther’s Christmas Postils. From the latter, Güttel received and propagated an image of Jews as “blind with seeing eyes”—as unable to deny truth yet paradoxically unreceptive to it. Güttel’s case underlines the necessity of looking beyond Luther’s “Jewish writings” to locate the transmission and reception of the reformer’s anti-Judaism.
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Mohammed, Khaleel. "Wissenschaft des Judentums as a Paradigm for New Muslim Approaches to Islam". American Journal of Islam and Society 28, n.º 2 (1 de abril de 2011): 143–64. http://dx.doi.org/10.35632/ajis.v28i2.1266.
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Although Wissenschaft des Judentums was the brainchild of German Jews,it reflected the aims of European Jews in general. As noted by the late ProfessorAmos Funkenstein, “even if we grant that the majority of traditionalJews in France, Austria, and Germany were not aware of the full scopeof the achievements of the Wissenschaft, its results nevertheless faithfullyreflected the desires and self-image of nineteenth-century Jews craving foremancipation, the mood of the “perplexed of the times.”1 The period ofthe Enlightenment did little to change the lot of the Jew: he was still seenby many as a Christ-killer, his identity linked to a particular nation—andhe could, therefore, never be fully accepted as part of any other nationalentity. Although some Jews may have become totally assimilated and evenconverted to Christianity, the general perception was that the Jews wantedto be conditional citizens: while adopting the culture of the environment,they wanted to preserve their special nature as a subculture ...
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Jarman, Jemima. "Ministering to Body and Soul: Medical Missions and the Jewish Community in Nineteenth-Century London". Studies in Church History 58 (junio de 2022): 262–83. http://dx.doi.org/10.1017/stc.2022.13.
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From 1879, evangelical missions aimed specifically at Jews began providing free medical services to the newly arrived immigrant community in London's East End. This article focuses on three specific medical missions to Jews belonging to the London Society for Promoting Christianity among the Jews, the British Society for the Propagation of the Gospel amongst the Jews and the Mildmay Mission to the Jews. It considers the particular attractions of these medical missions in terms of what they were able to offer the immigrant Jew that existing state and voluntary medical services did not provide, alongside the cost and possible risk posed by attendance. The article questions whether the popularity of evangelical medical missions within the Jewish East End is as surprising as it may first appear, if the limited health care options available to the nineteenth-century poor are considered in conjunction with the additional obstacles facing Jewish immigrants, such as cultural and religious differences, anti-Jewish prejudice and most notably the language barrier.
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Green, Nancy L. "Socialist Anti-Semitism, Defense of a Bourgeois Jew and Discovery of the Jewish Proletariat". International Review of Social History 30, n.º 3 (diciembre de 1985): 374–99. http://dx.doi.org/10.1017/s0020859000111666.
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The anti-Semitism of the mid-nineteenth-century French socialists has often been cited. Charles Fourier saw the Jews as the incarnation of commerce: parasitical, deceitful, traitorous and unproductive. Pierre-Joseph Proudhon attacked the Jews even more violently, declaring the Jew the incarnation of finance capitalism and “by temperament an anti-producer”. The Fourierist Alphonse Toussenel argued in Les Juifs rois de l'époque that finance, that is to say, Jews, were dominating and ruining France, while Auguste Blanqui sprinkled his correspondence with remarks about Jewish usury and “Shylocks”, and in a general anticlerical critique blamed the Jews for having given birth to Catholicism, an even greater evil than Judaism. In the late 1860's Gustave Tridon, who was a close follower of Blanqui, wrote a book entitled Du Molochisme juif, in which he also attacked the Jews on anti-religious as well as racial grounds, in addition to using the usual economic terms of disparagement.
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Goldschmidt, Roee. "The Non-Jew in Kabbalistic Literature by the Circle of Sefer Ha-Temunah and Its Influence in Eastern Europe". AJS Review: The Journal of the Association for Jewish Studies 48, n.º 1 (abril de 2024): 201–25. http://dx.doi.org/10.1353/ajs.2024.a926090.
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Abstract: Over the centuries, the religious images and discourse that shaped the image of the Other affected the intricate web of relations between Jews and non- Jews, generating a range of attitudes toward non- Jews in various periods and locations. Interestingly, several eastern European kabbalistic homilies reveal a moderate approach toward non- Jews, arguing for an essential spiritual partnership. Their authors adopted esoteric traditions that diverge from the radically polemical, negative attitude of the Zohar and the kabbalists of sixteenth- century Safed, according to which the non- Jew is the ultimate Other: evil, impure, and even demonic. Despite the important role of the Safed traditions in molding kabbalistic thought, these kabbalists propounded ideas found in works by the circle of Sefer Ha- temunah. These texts served as the basis on which some eastern European kabbalists justified a new attitude toward the surrounding non- Jews, making them spiritual partners in the messianic process.
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Frassetto, Michael. "Augustine's Doctrine of Witness and Attitudes toward the Jews in the Eleventh Century". Church History and Religious Culture 87, n.º 3 (2007): 287–304. http://dx.doi.org/10.1163/187124107x232435.
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AbstractThroughout the Middle Ages Augustine of Hippo's doctrine of witness shaped theological attitudes toward the Jews and moderated Christian behavior toward them. Despite the importance of this doctrine, Christian authors sometimes turned away from the doctrine to create a new theological image of the Jew that justified contemporary violence against them. The writings of Ademar of Chabannes (989-1034) demonstrate the temporary abandonment of Augustine's doctrine during a time of heightened apocalypticism and attacks on the Jews. Ademar's writings thus reveal an important moment in the history of relations between Christians and Jews in the Middle Ages.
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Moreen, Vera B. y Aron Rodrigue. "Rodrigue, "French Jews, Turkish Jews"". Jewish Quarterly Review 84, n.º 1 (julio de 1993): 105. http://dx.doi.org/10.2307/1454709.
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Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY". vol 5 issue 15 5, n.º 15 (27 de diciembre de 2019): 1462–69. http://dx.doi.org/10.18769/ijasos.592119.
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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust
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Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, n.º 1 (enero de 2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.
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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes) nevertheless leaves them closer to the gentile-as-gentile than to the native-born Jew.
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Paget, James Carleton. "Albert Schweitzer and the Jews". Harvard Theological Review 107, n.º 3 (julio de 2014): 363–98. http://dx.doi.org/10.1017/s0017816014000327.
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Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasizes the need to see these topics against the background of a specific set of Jewish assumptions. It is also noteworthy because Schweitzer married a baptized Jew, whose father's academic career had been disadvantaged because he was a Jew. Moreover, Schweitzer lived at a catastrophic time in the history of the Jews, a time that directly affected his wife's family and others known to him. The extent to which this personal contact with Jews and with Judaism influenced Schweitzer either in his writings on Judaism or in his life will in part be the subject of this article.
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Anderson, Ingrid. "Absurd Dignity: The Rebel and His Cause in Améry and Camus". Journal of French and Francophone Philosophy 24, n.º 3 (24 de febrero de 2017): 74–94. http://dx.doi.org/10.5195/jffp.2016.788.
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In “On the Necessity and Impossibility of Being a Jew,” Jean Améry admits that in Europe, “the degradation of the Jews was...identical with the death threat long before Auschwitz. In this regard, Jean-Paul Sartre, already in...his book Anti-Semite and Jew, offered a few perceptions that are still valid today.” In no uncertain terms, Améry aligns his own project to “describe the...unchanging...condition” of the Reich’s victims with Sartre’s 1946 book on anti-Semitism, a philosophical gesture that was not uncommon for left- leaning Jewish intellectuals after the war. According to Robert Misrahi, who discusses at length what he calls Sartre’s “evident good will,” “his manifest care to render justice, and his desire, in the face of the Jews’ great suffering, to address himself to them,” Anti-Semite and Jew was primarily a “powerful affirmation of sympathy” for European Jews and, moreover, “an effective weapon against anti-Semitism.” Misrahi insists that French Jews were “astonished, even stunned for what we (Jews) were used to was hatred and contempt.” Sartre’s repeated assertions that the suffering of European Jewry was undeserved and unwarranted, are underscored by his declaration that Europe’s problem was not, after all, ‘the Jew’ but the anti-Semite, whose sadistic Manichaeism and profound fear of himself and his own instincts and responsibilities, had inverted European values so profoundly as to make genocide ethical. And although Sartre repeatedly emphasizes his intention to analyze primarily the situation of French Jews, he does not fail to connect European anti-Semitism with other forms of racialized hatred; ‘the Jew’ is only a “pretext,” since “elsewhere [the anti-Semite’s] counterpart will make use of the Negro or the man of yellow skin” because anti-Semitism, “in short, is fear of the human condition.” Given the profound radicalism of such declarations at the time, it is not a surprise that Améry confessed and enacted a deep affinity for Sartrean existentialism. And yet, despite Améry’s understandable eagerness to wave the Sartrean flag, Améry’s existentialism is less like Sartre’s, and, consciously or unconsciously, far more like that of Albert Camus. Although Améry never mentions Camus in At the Mind’s Limits, Améry shares Camus’ reverence for rigorous analysis that simultaneously resists the kind of moral and political rigidity that often leads to a falsification of human experience and history. This is perhaps most evident in their overlapping treatments and understandings of human dignity and its solitary champion, the absurdist ‘rebel.’
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Adamczewski, Przemysław. "The Jewish–Tat Relations and the Issue of Mountain Jews Identity (Part I)". Iran and the Caucasus 25, n.º 1 (22 de abril de 2021): 29–47. http://dx.doi.org/10.1163/1573384x-20210105.
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The aim of this article is to present mainly those aspects of the interviews that concerned the relationship of Mountain Jews to the Tats. In addition, issues regarding the language, identity, and relations of Mountain Jews with other ethnic groups are discussed. The article is based on interviews that were conducted as part of a research project “Between the Caucasus and Jerusalem: Mountain Jews in the Dialogue of Cultures” carried out by the “Sefer” Center for University Teaching of Jewish Civilization. This project aims to explore the history, culture, and identity of Mountain Jews. So far, two scientific expeditions have taken place—one in August 2018 and another in August 2019, both to southern Dagestan. Participants of the expedition were divided into two groups—epigraphic and ethnographic. The task of the ethnographic group was to conduct interviews with representatives of the Mountain Jew community living in southern Dagestan. In 2018, these were conducted in Derbent and Nyugdi. In 2019, interviews were conducted with Mountain Jews living in Derbent, in Nyugdi and with inhabitants of Dzhalgan.
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Delpla, François. "The Place of Antisemitism in the Goals of Nazism". Antisemitism Studies 7, n.º 1 (marzo de 2023): 100–134. http://dx.doi.org/10.2979/ast.2023.a885994.
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Abstract: This article examines the antisemitism at the heart of Adolf Hitler’s thinking and political career. Hitler said he was “the Robert Koch of politics” because he “discovered” that the Jew was the source of all evil affecting humanity and used similar methods against the Jewish problem and all his other foes. The idea that the Jew is a “ferment of dissolution” gave great coherence to his projects and actions: his policies were geared toward reversing the process of dissolution. Hitler’s main goal, apart from the eradication of the Jews, was a re-distribution of roles between Germany and Great Britain for the “Aryan” domination over “inferior peoples.” He considered any obstacle in his way the direct or indirect work of Jews. Secrecy and surprise played a huge role in “his struggle” to implement his plans by imitating the tricks he ascribed to the Jews.
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Al-Qasem, Anis Mustafa. "Arab Jews in Israel: the struggle for identity and socioeconomic justice". Contemporary Arab Affairs 8, n.º 3 (1 de julio de 2015): 323–38. http://dx.doi.org/10.1080/17550912.2015.1054613.
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This article is based on a study in Arabic by author that formed the final chapter of the book Yahud al-bilad al-‘arabiyyah (The Jews of the Arab Countries) by the late Palestinian historian Khairiyyah Qasimiyyah. It examines the problem of identity among Jews of Arab origin in Israel and the resurgent use of the term ‘Arab Jew’ used by Jewish academics and activists in Israel. It also considers the issues of discrimination and socioeconomic injustice against the Arab Jewish community since the early history of Israel. Finally, it discusses the potential for joint action by Arab Jews and Palestinians for the cause of social justice and pluralism in Israel.
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Wygoda, Tsivia Frank. "(Un)Mapping the “Pied-Noir Jew”: Indeterminacy and the Representation of Pied-Noirs and Algerian Jews in Contemporary French Cinema". MLN 138, n.º 4 (septiembre de 2023): 1337–60. http://dx.doi.org/10.1353/mln.2023.a920094.
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Abstract: This article offers new reflections on the articulation of Pied-Noir and Algerian Jewish memory through the figure of the “Pied-Noir Jew” in French culture. The analysis of cinematographic materials and their literary sources shows how Algerian Jewish screen and stage artists participated in the creation in France of a nostalgic cultural community of Algerian Jews and French-European ex-settlers while also navigating the tensions and differences between Pied-Noir and Jewish memory of Algeria. The aporetic figure of the “Pied-Noir Jew” as a cultural and affective concept encapsulates the afterlife of Algerian Jews’ entangled identities.
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Rachman, Adelia Hanny. "Jewish existence in Indonesia: identity, recognition, and prejudice". IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, n.º 1 (13 de julio de 2022): 1–25. http://dx.doi.org/10.18326/ijoresh.v1i1.1-25.
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The Jews’ arrival to the archipelago began acquainted since the 13th to the 20th century, although, much earlier, history shows the Jews traffic in the Southeast Asian region had been eventuated. In this study, Jew accommodates several meanings, religion – Judaism and the adherents – Jewish or Jewish descendants. Practically, the beliefs’ differences are arduously accepted by a few Indonesians. Various stereotypes are imposed on this community as a form of othering. Moreover, radical ideological propaganda encompassing antisemitism incitement is presented conditionally. The absence of legal acknowledgment has impacted on limiting Jews’ precious wiggle room enforcing their religious freedom. As a further consequence, they will prefer to conceal their identity for hindering friction nor dispute with the oppositions. Misleading perceptions about Jews and Israel implicitly politicized identities. Aware of the rising negative sentiments, this paper provides an overview of the Jewish existence in Indonesia, from the historical journey, recognition, and prejudice to identity politics. Analysis of legislation and actual reality is carried out to find out the urgency of recognizing Jews’ identity. At the end, Indonesia endures the essential duty to fulfil religious freedom and nurture its diversity for peace.
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Borzęcki, Jerzy. "German Anti-Semitism à la Polonaise". East European Politics and Societies: and Cultures 26, n.º 4 (20 de julio de 2012): 693–707. http://dx.doi.org/10.1177/0888325412448098.
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A military report of September 1919 singled out Polish troops from the formerly Prussian province of Poznania as particularly abusive of, and prejudiced against, Belarusian Jews. This appears to have been a rather unusual case of German anti-Semitism in its Polish version. The Poznanians’ prejudice against Eastern Jews, so characteristic of German anti-Semitism, was exacerbated by their hostility against Poznanian Jews, with whom they had been in longstanding conflict. Experiencing a culture clash upon entering the settlements of Eastern Jews, they regarded their inhabitants not only as very strange and unfamiliar but also as far less civilized and even more Jewish than their Poznanian coreligionists. This attitude was compounded by the Poznanians’ twofold sense of superiority. First, Poznania was much more developed and contained a much smaller proportion of Jews than did Congress Poland, Galicia, and especially Belarus. Second, the Poznanians considered themselves the best unit of the Polish army and therefore looked down upon units from Congress Poland and Galicia, and especially on their officer corps, which they considered “Jew-ridden.” Many of these prejudices were shared by the Poznanian officer corps whose members, in any event, were reluctant to punish their men for anti-Jewish excesses because of their own sense of insecurity. As a result, the Poznanians were much more likely than any other Polish troops to abuse Belarusian Jews.
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Franco. "The Jews Are “The New Jews”". Studies in American Jewish Literature (1981-) 39, n.º 1 (2020): 139. http://dx.doi.org/10.5325/studamerjewilite.39.1.0139.
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Albl, Martin. "The Image of the Jews in Ps.-Gregory of Nyssa's Testimonies against the Jews". Vigiliae Christianae 62, n.º 2 (2008): 161–86. http://dx.doi.org/10.1163/157007207x235155.
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AbstractThis article examines the implicit audience of Ps.-Gregory's Testimonies against the Jews, a late fourth-century collection of Old Testament proof-texts and commentary intended to prove the truth of Christian beliefs over against Jewish objections. As a "meta-collection" of previous Christian proof-text collections and exegetical traditions, it reflects disparate and sometimes contradictory images of the Jews. In comparison with other Christian adversus Iudaeos literature, however, the Testimonies is remarkable for its generally positive portrayal of Judaism. It argues, for example, that the purpose of the Jewish law was to keep the descendants of Abraham pure until the birth of the Messiah. While "proving" at length that Jesus' death was prophesied in scripture, it never blames the Jews for that death. Its tone is consistently civil, presuming that "the Jew" is not "blind" or "hard-hearted," but rather is a person who can be persuaded by rational argument.
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Newman, Barclay M. "Those Jews…Again...and Again". Journal of Translation 1, n.º 1 (2005): 1–6. http://dx.doi.org/10.54395/jot-hr3v2.
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Two of the most misunderstood words in the New Testament are “the Jews”! Unfortunately, this misperception of historical reality has resulted in merciless persecution and ethnic cleansing of millions of innocent people. Judaism—both during and after the lifetime of Jesus—was a diverse movement, represented in part by those various and varied groups of Jews who were the earliest followers of a Jew named Jesus. Careful attention to both the historical and contextual setting of each occurrence of this phrase in the New Testament will enable the translator to generate both a more accurate and a more sensitive text than the fallacious—and often fatal—perpetuation of a “literal” rendering.
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Kraemer, Ross S. "On the Meaning of the Term “Jew” in Greco-Roman Inscriptions". Harvard Theological Review 82, n.º 1 (enero de 1989): 35–53. http://dx.doi.org/10.1017/s0017816000016011.
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The Greek terms Ἰουδαῖος/Ἰουδαία and their Latin equivalents Iudaeus/Iudaea have rarely posed serious translation problems for scholars. Whether in masculine or feminine form, singular or plural, regardless of declension, these terms have usually been taken as straightforward indicators of Jews, at least when applied to individual persons. Only recently A. T. Kraabel has suggested that these terms, uniformly translated “Jew” or “Jews,” might have other significance, in particular as indicators of geographic origin, that is, “Judaean(s).”
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Daghamin, Rashed, Fatin Abu Hilal y Mamoon Alqudah. "The Development of the Historical Jewish-Christian Conflict in a Selection of Elizabethan Plays". Hebron University Research Journal (HURJ): B- (Humanities) 18, n.º 2 (1 de diciembre de 2023): 293–322. http://dx.doi.org/10.60138/182202311.
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The study seeks to examine the historical and the socio-political representation of Jews in the Elizabethan drama through a close examination of the three major Jewish characters in the selected plays: Barabbas in Christopher Marlowe’s The Jew of Malta, Shylock in William Shakespeare’s The Merchant of Venice, and Gerontus in Robert Wilson’s The Three Ladies of London. The study investigates the root causes of the historical tension between Jews and Christians as represented in the plays; these motives are ascribed to religious differences, usury and social crimes linked to Jews, mutual hate crimes and economic rivalry between the two groups. These factors have heightened the ongoing hatred and deepened the conflict between the two communities. As a result, several stereotypes of Jews have been developed, the idea that enhanced the establishment of various forms and practices of the so-called anti-Semitism in the Western culture. To critically examine the stereotyping of the Jew character in the selected plays, the Critical Race Theory (CRT) is adopted throughout the paper as a framework. Remarks that have been labeled as anti-Semitic identified in the texts describe Jews as blasphemous, cruel, murderers, unscrupulous usurers, miserly and cowards. Shakespeare’s Shylock and Marlowe’s Barabbas are labelled negatively as foul-mouthed individuals, unfriendly, deceitful, shrewd, scheming, racists, and manipulative. The Jew character in these plays is the antagonist of the rising New Elizabethan Man. On the other hand, Wilson’s portrayal of Gerontus is less rigid and different; he is shown as honest, kind, forgiving, and virtuous. Wilson is rather sympathetic to his Jewish characters and he does not openly present Jewish stereotypes and anti-Semitic representations. This study shows how Elizabethan drama developed different conflicting discourses about Jewishness and the other races. The Jewish image in the Elizabethan drama reflects the complication of history, religion and culture in establishing discourses of representation. The establishment of the Protestant faith in England may have enforced some revised versions of anti-Semitism in the Elizabethan age.
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Baker, Cynthia. "A “Jew” by Any Other Name?" Journal of Ancient Judaism 2, n.º 2 (6 de mayo de 2011): 153–80. http://dx.doi.org/10.30965/21967954-00202002.
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This essay reviews and assesses current theories concerning the origins of “Jew(s)” and their relation to “Judaean(s)” and “Judaism.” It is organized around the works of four scholars – Shaye Cohen, Joseph Blenkinsopp, Marc Zvi Brettler, and Steve Mason – that epitomize current contending schools of thought on these matters. While there is much of value in each scholar’s arguments, all suffer from problems associated with reserving the category “Jew(s)” exclusively for purported adherents of a system of theological belief termed “Judaism” as well as with historicized evolutionary narratives that find “ethnic Judaeans” superseded by “religious Jews” (Cohen, Blenkinsopp, Mason) or that find “Judaism and Jews” to be subjects of biblical accounts of the earliest Israelites (Brettler).
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Liberles, Robert. "From Toleration to Verbesserung: German and English Debates on the Jews in the Eighteenth Century". Central European History 22, n.º 1 (marzo de 1989): 3–32. http://dx.doi.org/10.1017/s0008938900010803.
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In 1780 Christian Dohm, a ranking Prussian civil servant, collaborated with the Berlin Jewish philosopher Moses Mendelssohn on a memorandum submitted on behalf of the Jews of Alsace to the French Council of State. A year later Dohm issued his Über die bürgerliche Verbesserung der Juden, a treatise on the civil improvement of the Jews, which contained a comprehensive program for increasing the general utility of the Jewish population. By that time, the European debate over the Jews was already long in progress. The seventeenth century had dealt with the question of readmission and the first half of the eighteenth century less successfully with naturalization. Both debates had centered in England, although the issues involved were pertinent to Holland, France, and to some extent Italy as well. Both debates had also produced a considerable number of polemics. Most recently, a 1753 bill sponsored by the Pelham government sought to facilitate the process of naturalization for Jewish immigrants. The so-called Jew Bill precipitated a wide-ranging public debate on the status of the Jews in England.
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Brenner, Rachel Feldhay. "The Jews and the Messianic Ethos of the Second Polish Republic. Stanisław Rembek’s Interwar Literary Writings". Przegląd Humanistyczny 62, n.º 4 (463) (24 de mayo de 2019): 23–30. http://dx.doi.org/10.5604/01.3001.0013.2632.
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Rembek’s conviction of Polish “chosenness” is expressed in the characterizations of the Jewish protagonists in his fiction. While Rembek’s diaristic writing reveals his antiSemitic prejudices, in his novella Dojrzałe kłosy [Ripe spikes], and novel Nagan [Revolver] he portrays the Jews as patriotic officers fighting for Poland. These characterizations of the Jews highlighted Poland’s democratic open-mindedness toward its Jewish citizens. Nonetheless, as Jews they were excluded from the nation’s Christian destiny. Time and again, the Jewish officers in Rembek’s fiction articulate their despondency over their failure to accept Christ despite their irresistible attraction to the Christian faith. The failure points to their inability to achieve grace. Their sense of religious inadequacy elucidates a theological perspective which posits that a Jewish presence was indispensable to Poland’s redemptive destiny; the Jew as an affirming witness sanctioned the Polish claim to a messianic calling. To achieve legitimacy, the Polish national messianic mission needed to be acknowledged by Jews. The perspective in Rembek’s fiction illuminates an important facet in the complexity of the Polish-Jewish relationships in reborn Poland.
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Dmitriy V., Sen’. "HISTORY OF MOUNTAIN JEWS OF THE NORTH CAUCASUS REGION 1920s – 1930s: CURRENT ISSUES IN HISTORIOGRAPHY AND SOURCES". Kavkazologiya 2023, n.º 4 (30 de diciembre de 2023): 291–307. http://dx.doi.org/10.31143/2542-212x-2023-4-291-307.
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The article analyzes historiographical and source research problems associated with the study of the past of Mountain Jews of the North Caucasus region. The achievements of recent Russian his-toriography related to scientists’ various degrees of attention to one or more local Mountain Jew-ish groups are evaluated. The scientific issues presented in the essay are also linked to key events in the lives of Mountain Jews, most notably the resettlement programs implemented by the Soviet government during this time period. They resulted in a shift in the spatial distribution of Mountain Jews on North Caucasus area in the 1920s and early 1930s. It is known that the Mountain Jews of the 1920s and 1930s were researched more fragmentarily than the turn of the nineteenth and twen-tieth centuries, as well as since the 1940s - second half of the twentieth century. The prospects for renewing the source base on the research issue are highlighted, including the entrance of new sources into scientific circulation, such as clerical sources from various Soviet, party, and other bodies.
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Anderson, Margaret Lavinia. "Interdenominationalism, Clericalism, Pluralism: The Zentrumsstreit and the Dilemma of Catholicism in Wilhelmine Germany". Central European History 21, n.º 4 (diciembre de 1988): 350–78. http://dx.doi.org/10.1017/s0008938900012504.
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In April 1909 Emil Schüler, a Jew of Lippstadt, a small town in Catholic Westphalia, died. The passing of this otherwise unremarkable man was noted in a number of newspapers because Schüler was known to be both a good “Israelite” and a loyal supporter of the Center Party—a party denounced as “ultramontane” by its enemies and acknowledged even by its friends to have a constituency almost entirely Catholic. The Jüdische Rundschau commented, however, that it considered this Lippstadt Jew's political allegiance “absolutely worth considering,” opining that recent proceedings in the Reichstag had shown that at least the religious interests of Jews found better representation within the Center than with, for example, either Liberalism or Social Democracy.
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Nirenberg, Yigal y Gila Prebor. "Dostoevsky and the Word “Jew”: A Quantitative Analysis of F.M. Dostoevsky’s Greatest Novels". Libri 72, n.º 1 (4 de enero de 2022): 83–96. http://dx.doi.org/10.1515/libri-2021-0011.
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Abstract The relationship of F.M Dostoevsky with Jews attracted the attention of numerous scholars throughout the years, many of whom attempted to grapple with the views of the great writer and their origin. In this article we will attempt to show this relationship by analyzing six of Dostoevsky’s greatest novels, written through the entirety of his career. We are analyzing these novels using Distant Reading in conjunction with Close Reading, tools that are commonly used in the field of digital humanities, which enabled us to show visually the extent of F.M. Dostoevsky’s engagement with this topic. The study poses two research questions: 1. To what extent did the writer use the more denigrating term “Zhid”? 2. Can we see a correlation between the writer’s portrayal of Jews with the definition of Anti-Semitism as it was known during his era? The obtained results show that there is clearly a correlation between the definition of anti-Semitism as it was understood at the time of Dostoevsky and the “Jew” as depicted in his novels, as the financial motif is paramount in the depiction of Jews as this is the central topic in 49% of the negative sentences in which the word “Jew” appears, with 59% of these sentences classified as stereotypes. The negative financial stereotype constitutes 32% of the entire corpus. In addition, we found the term “Zhid” is commonly used by the writer, a variation of which constitutes 75% of the total terms used to depict Jews.
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Wright, Benjamin G. "“Were the Jews of Qumran Hellenistic Jews?”". Dead Sea Discoveries 24, n.º 3 (9 de noviembre de 2017): 356–77. http://dx.doi.org/10.1163/15685179-12341443.
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Abstract The people who produced and used the scrolls offer us a particularly fascinating example of the extent to which we might call the people/communities of the scrolls “Hellenistic Jews.” The default concept of antiquity that scholars use, the way the term “sectarian” gets employed, and the geography of the Hellenistic world all separate the yaḥad from the larger Hellenistic world. Yet, the scrolls compare well with Hellenistic discourses and practices of collection, textual scholarship, and scientific knowledge. Moreover, if we read the scrolls alongside of other Jewish texts usually considered Hellenistic, we see similar patterns of thought and common interests. In this sense, then, the yaḥad and the scrolls fit well into their Hellenistic environment.
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Korczyn, Amos D. "Torsion dystonia in jews and non-jews". Annals of Neurology 29, n.º 3 (marzo de 1991): 340. http://dx.doi.org/10.1002/ana.410290319.
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Luneva, Anna A. "“Insiders” and “Outsiders” in Early Christianity in the Light of New Anthropological Theories". Chelovek 33, n.º 1 (2022): 159. http://dx.doi.org/10.31857/s023620070019080-5.
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The article represents the problem of the development of early Christian anti-Judaism using the methods of Cognitive Science of Religion and Social Anthropology. This approach allows us to consider the early Christians anti-Jewish writings of 2nd — 3rd CE from another angle and to explain the reasons of emerging of anti-Judaism in a new way. In the works of early Christian authors Jews were always shown as “Others” (Outsiders) opposed to “Us” (Insides) — Christians. The image of Jew was stereotyped and passed through the Christian writings. Jews were characterized as deicides and apostates with worthless rites. They also caused troubles for Christians. At the same time Christians were depicted as new, eternal Israel, their New law replaced the Old law of Jews. For Christians “Us” were those, who rejected carnal sacrifices of Jews, circumcision and Shabbat day. Cognitive Science and Social anthropology explains humiliation of “Others” and exaltation of “Us”, pointing out that inter-group conflict emerge while groups have a common goal. At the same time, fear of “Other” makes inner-group connections stronger. Stereotypes and prejudices are the result of such inter-group communication. Stereotypes transmit, develop and strengthen within the group. Jewish-Christian relations of Antiquity are one of the examples of the conflict inter-group communication. Ancient anti-Jewish treatises demonstrate the growing of antipathy to Jews by Christians under the forming stereotypes.
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Jacob, W. M. "Anglican Clergy Responses to Jewish Migration in late Nineteenth-Century London". Studies in Church History 51 (2015): 259–73. http://dx.doi.org/10.1017/s0424208400050221.
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When, yearly, on Good Friday, Church of England clergymen prayed:‘Have mercy upon all Jews, Turks, Infidels and Hereticks, and take from them all ignorance, hardness of heart and contempt of thy Word: and so fetch them home blessed Lord, to thy flock, that they may be saved among the remnant of the Israelites’, 99.9 per cent of them in the late nineteenth century had little expectation of encountering a Jew, Turk or Infidel. This paper seeks to explore how the few Church of England clergy in London who in the 1890s did have a significant presence of Jews in their parishes responded as ministers of the established Church, with a charge to be responsible for the spiritual well-being of all the inhabitants of their parishes, including the call to save the Jews ‘among the remnant of the Israelites’.
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Abulafia, David. "Minorities in Islam: reflections on a new book by Xavier de Planhol". European Review 7, n.º 1 (febrero de 1999): 93–103. http://dx.doi.org/10.1017/s1062798700003768.
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The geography and history of the minorities living under Islam is the subject of a new book by the noted French scholar Xavier de Planhol. This article sets Planhol's work in the context of 14 centuries of Islamic rule over non-Muslim groups. Islam itself was initially the religion of a minority, a fact that helped determine its treatment of Jews, Christians and some other groups as tolerated ‘Peoples of the Book’. Islam conceived of a society in which non-Muslims had a place, as second class citizens, whereas medieval Christendom saw the Jew or Muslim as an outsider who could not be part of society in a real sense. For the Jews in particular, the meeting with Islam was enormously stimulating, and occasional derogatory remarks about Jews, or bouts of persecution, bore no comparison with western anti-Semitism.
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Na, Kang-Yup. "The Conversion of Izates and Galatians 2:11-14". Horizons in Biblical Theology 27, n.º 1 (2005): 56–78. http://dx.doi.org/10.1163/187122005x00103.
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AbstractBut when Cephas came to Antioch, I opposed him to his face because he stood self-condemned. For before certain people came from James, he used to eat with the Gentiles. After they came, however, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas in front of all of them, "If you, a Jew, live like a Gentile and not like a Jew, how is it that you force the Gentiles to become Jews?" (Galatians 2.11-14)
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Dege-Müller, Sophia. "Between Heretics and Jews: Inventing Jewish Identities in Ethiopia". Entangled Religions 6 (17 de abril de 2018): 247–308. http://dx.doi.org/10.46586/er.v6.2018.247-308.
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The Beta Israel, the Ethiopian Jews, have suffered from a negative or complete misrepresentation in the written and oral sources of pre-modern Ethiopia. The term “Jew” was deliberately chosen to stigmatize heretic groups, or any other group deviating from the normative church doctrine. Often no difference was made between Jewish groups or heretic Christians; they were marginalized and persecuted in the harshest way. The article illustrates how Jews are featured in the Ethiopian sources, the apparent patterns in this usage, and the polemic language chosen to describe these people.
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Krausz, Luiz Sergio. "Karl Emil Franzos: um literato entre a Europa Central e a semi-Ásia". Revista de Estudos Orientais, n.º 8 (31 de diciembre de 2010): 41–54. http://dx.doi.org/10.11606/issn.2763-650x.i8p41-54.
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Karl Emil Franzos' (1848-1904) oeuvre represents a caesura within the literary tradition known as Ghettoliteratur and marks the establishment of clearly drawn borders separating the world of Eastern European Jewry from the so-called civilized Europe. Thegradual penetration of 19th. Century humanistic ideas - in particular, those of the philosopher Moses Mendelssohn- in the world of traditional Jews has led to a deep conflict within European Jewry in the 19th. Century, and Franzos is one of those litterati who voices this conflict, clearly defending the modern and emancipated part of the community, and setting it against the religious-traditional sector. It would be no exaggeration to say that this conflict is the main subject of his oeuvre, andthat it gives voice to some paradigms which have become increasingly important both for the way emancipated Jews saw themselves and for the anti-semitic discourse which has gained momentum in late 19th Century Germany and Austria.By identifying traditional Jews with Asian barbarians, Franzos applies the terms of the mind of Enlightenment and plays a crucial role in the establishment of two complementary Jewish-European identities: that of the Ostjude (Eastern Jew) and that of the Westjude (Western Jew).
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Cassen, Flora. "Philip ii of Spain and His Italian Jewish Spy". Journal of Early Modern History 21, n.º 4 (31 de julio de 2017): 318–42. http://dx.doi.org/10.1163/15700658-12342526.
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A bitter conflict between the Spanish and Ottoman empires dominated the second half of the sixteenth century. In this early modern “global” conflict, intelligence played a key role. The Duchy of Milan, home to Simon Sacerdoti (c.1540-1600), a Jew, had fallen to Spain. The fate that usually awaited Jews living on Spanish lands was expulsion—and there were signs to suggest that King Philip ii (1527-1598) might travel down that road. Sacerdoti, the scion of one of Milan’s wealthiest and best-connected Jewish families had access to secret information through various contacts in Italy and North-Africa. Such intelligence was highly valuable to Spanish forces, and Philip ii was personally interested in it. However, this required Sacerdoti to serve an empire—Spain—with a long history of harming the Jews, and to spy on the Ottomans, widely considered as the Jews’ supporters at the time. This article offers a reflection on Simon Sacerdoti’s story. Examining how a Jew became part of the Spanish intelligence agency helps us understand how early modern secret information networks functioned and sheds new light on questions of Jewish identity in a time of uprootedness and competing loyalties.
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Schoeps, Julius H. "Christianity without Christ?" Nordisk judaistik/Scandinavian Jewish Studies 34, n.º 1 (19 de junio de 2023): 23–33. http://dx.doi.org/10.30752/nj.125987.
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Ever since the publication of Dohm’s Ueber die bürgerliche Verbesserung der Juden (On the Civil Improvement of the Jews) in 1781, which argued for Jewish political equality on humanitarian grounds, more and more voices joined those demands. Prominent among them was David Friedländer, a friend and disciple of Moses Mendelssohn. One of the leading figures of the Berlin Haskalah, he worked towards establishing equal legal status for Jews in Prussia. Friedländer did not accept the given view of his times, the antithesis of Jew and German. For him only the antithesis Jew–Christian existed and even that he tried to reconcile by finding common ground in a religion of reason, the groundwork of which he laid out in an Open Letter in 1799. What he proposed at that time may have been illusionary, but it certainly met with approval in enlightened Jewish circles. Friedländer therefore not only stands for those who dared to break with the traditions, but also for the generation of those who consciously aimed at the denationalization of traditional Judaism – and thus decided in favour of the confessionalization and the Germanness of the Jews.
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CESARANI, DAVID. "The Forgotten Port Jews of London: Court Jews Who Were Also Port Jews". Jewish Culture and History 4, n.º 2 (diciembre de 2001): 111–24. http://dx.doi.org/10.1080/1462169x.2001.10512233.
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