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Die Öffentlichkeitsarbeit des Council of Jews from Germany in deutsch-jüdischen Nachkriegsperiodika
(2023)
Mehr als eine Villa
(2021)
Kein Epilog
(2021)
Ein Strauß roter und weißer Frühblüher zierte die Postkarte, die Ernst G. Lowenthal am Abend des 30. März 1953 in seiner Bad Godesberger Wohnung vorfand. Anlässlich des 60. Gründungsjubiläums des Central-Vereins deutscher Staatsbürger jüdischen Glaubens grüßte der englische Zweig emigrierter Mitarbeiter und Mitarbeiterinnen den einstigen Kollegen:„We are celebrating [...] and are thinking of all the friends who once upon a time shared our work and our ideals“, hieß es auf der Adressseite. Mehr als 30 Personen hatten sich Ende Februar in London zu einem Empfang zusammengefunden und unterschrieben den postalischen Gruß, unter ihnen die ehemaligen Verbandsleute Eva und Hans Reichmann, der ehemalige Central-Verein-Jugendsekretär und Rechtsberater Werner und seine Frau Susi Rosenstock, die Rabbiner Max Eschelbacher und Arthur Loewenstamm, die Anwälte Fritz Goldschmidt und Bruno Woyda und die Germanistin Alice Apt.
Thomas Brasch (1945- 2001)
(2023)
Jurek Becker (1937?-1997)
(2023)
Karl Fruchtmann (1915-2003)
(2023)
In terms of historiographical potential and literary value, depictions of the lives of others are considered inferior to autobiographies. One finds autobiographies, which promise to provide exclusive insights into the historical inner worlds, epistemically more revealing. While their study has become a very important part of Jewish Studies, investigations into the life stories of others represent a notable research gap. This issue takes this remarkable bias in the perception of the two genres within Jewish Studies as its starting point. The contributions gathered here interrogate historical examples of biographical narrative with the aim of unlocking its historiographical potentials and thus highlighting the relevance of biographical writing for the study of Jewish cultures.
Zimzum
(2023)
Zimzum is the kabbalistic idea that God created the world by limiting his omnipresence. Zimzum originated in the teachings of the sixteenth-century Jewish mystic Isaac Luria and here, Christoph Schulte follows its traces across the Jewish and Christian intellectual history of Europe and North America over four centuries.
The Hebrew word zimzum originally means “contraction,” “withdrawal,” “retreat,” “limitation,” and “concentration.” In Kabbalah, zimzum is a term for God’s self-limitation, done before creating the world to create the world. Jewish mystic Isaac Luria coined this term in Galilee in the sixteenth century, positing that the God who was “Ein-Sof,” unlimited and omnipresent before creation, must concentrate himself in the zimzum and withdraw in order to make room for the creation of the world in God’s own center. At the same time, God also limits his infinite omnipotence to allow the finite world to arise. Without the zimzum there is no creation, making zimzum one of the basic concepts of Judaism.
The Lurianic doctrine of the zimzum has been considered an intellectual showpiece of the Kabbalah and of Jewish philosophy. The teaching of the zimzum has appeared in the Kabbalistic literature across Central and Eastern Europe, perhaps most famously in Hasidic literature up to the present day and in philosopher and historian Gershom Scholem’s epoch-making research on Jewish mysticism. The Zimzum has fascinated Jewish and Christian theologians, philosophers, and writers like no other Kabbalistic teaching. This can be seen across the philosophy and cultural history of the twentieth century as it gained prominence among such diverse authors and artists as Franz Rosenzweig, Hans Jonas, Isaac Bashevis Singer, Harold Bloom, Barnett Newman, and Anselm Kiefer.
This book follows the traces of the zimzum across the Jewish and Christian intellectual history of Europe and North America over more than four centuries, where Judaism and Christianity, theosophy and philosophy, divine and human, mysticism and literature, Kabbalah and the arts encounter, mix, and cross-fertilize the interpretations and appropriations of this doctrine of God’s self-entanglement and limitation.