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This article considers one of the major weaknesses in the existing historiography of Irish Jewry, the failure to consider the true extent and impact of antisemitism on Ireland’s Jewish community. This is illustrated through a brief survey of one small area of the Irish-Jewish narrative, the Jewish relationship with Irish nationalist politics. Throughout, the focus remains on the need for a fresh approach to the sources and the issues at hand, in order to create a more holistic, objective and inclusive history of the Jewish experience in Ireland.
“Jewish, Gay and Proud”
(2020)
This publication examines the foundation and institutional integration of the first gay-lesbian synagogue Beth Chayim Chadashim, which was founded in Los Angeles in 1972. As early as June 1974, the synagogue was admitted to the Union of American Hebrew Congregations, the umbrella organization of the Reform congregations in the United States. Previously, the potential acceptance of a congregation by and for homosexual Jews triggered an intense and broad debate within Reform Judaism. The work asks how it was possible to successfully establish a gay-lesbian synagogue at a time when homosexual acts were considered unnatural and contrary to tradition by almost the entire Jewish community. The starting point of the argumentation is, in addition to general changes in American synagogues after World War II, the assumption that Los Angeles was the most suitable place for this foundation. Los Angeles has an impressive queer history and the Jewish community was more open, tolerant and innovative here than its counterpart on the East Coast. The Metropolitan Community Church was also founded in the city, and as the largest religious institution for homosexual Christians, it also served as the birthplace of queer synagogues.
Reform Judaism was chosen as the place of institutional integration of the community because a relative openness for such an endeavor was only seen here. Responsa written in response to a potential admission of Beth Chayim Chadashim can be used to understand the arguments and positions of rabbis and psychologists regarding homosexuality and communities for homosexual Jews in the early 1970s.
Ultimately, the commitment and dedication of the congregation and its heterosexual supporters convinced the decision-makers in Reform Judaism. The decisive impulse to question the situation of homosexual Jews in Judaism came from Los Angeles. With its analysis, the publication contributes to the understanding of Queer Jewish History in general and queer synagogues in particular.
rezensiertes Werk: Gartner, Isabella: Menorah : Jüdisches Familienblatt für Wissenschaft, Kunst und Literatur (1923–1932) ; Materialien zur Geschichte einer Wiener zionistischen Zeitschrift. - Würzburg : Königshausen & Neumann, 2009. - 356 S. ISBN 978-3-8260-3864-8
Brecht and the Jews
(1996)
Halakha and Microhistory
(2010)
Shifra was a Jewish businesswoman in Moravia in the fifteenth-century. In 1452 due to financial fraud she was arrested in Brno. Her life was saved by some members of the local Jewish community, who renounced their financial claims against their Christian neighbours in the exchange of Shifra’s life. However, one member of the community consented to the agreement only on condition that the other members would pay his losses. The case was extensively discussed in the correspondence of contemporary rabbis, among them Israel Bruna and Israel Isserlein. Their letters about the Shifra-affair reveal some important characteristics of the rabbinic authority in the late medieval Ashkenaz.
With its exhortation “You shall also love the stranger (gēr), for you were strangers (gērîm) in the land of Egypt” (Deut 10:19), the book of Deuteronomy helps cultivate a healthy and appreciative sense of past hardship, current prosperity, progress, and relative privilege. In contemporary culture, where the term “privilege” has become an unfortunate source of contention, Deuteronomy might point a way for recognition of one’s relative privilege in regard to an Other as a basis for gratitude and responsibility. This essay argues that we have gained “privilege” after having been immigrants and strangers in a strange land. Privilege could become an empowering and challenging exercise of counting one’s blessings and considering how these could be used for the benefit of others, including strangers in our land.
The Jewish family has been the subject of much admiration and analysis, criticism and myth-making, not just but especially in modern times. As a field of inquiry, its place is at the intersection – or in the shadow – of the great topics in Jewish Studies and its contributing disciplines. Among them are the modernization and privatization of Judaism and Jewish life; integration and distinctiveness of Jews as individuals and as a group; gender roles and education. These and related questions have been the focus of modern Jewish family research, which took shape as a discipline in the 1910s.
This issue of PaRDeS traces the origins of academic Jewish family research and takes stock of its development over a century, with its ruptures that have added to the importance of familial roots and continuities. A special section retrieves the founder of the field, Arthur Czellitzer (1871–1943), his biography and work from oblivion and places him in the context of early 20th-century science and Jewish life.
The articles on current questions of Jewish family history reflect the topic’s potential for shedding new light on key questions in Jewish Studies past and present. Their thematic range – from 13th-century Yiddish Arthurian romances via family-based business practices in 19th-century Hungary and Germany, to concepts of Jewish parenthood in Imperial Russia – illustrates the broad interest in Jewish family research as a paradigm for early modern and modern Jewish Studies.
Heimweh
(2021)
The concept of Heimweh conveys a set of emotions and images that have been described in different ways in different languages. This article intends to analyze the Heimweh experienced by Galician intellectual Jewry during the process of linguistic and cultural change that took place from 1867 until the mid.-1880s. This will be discussed while focusing on the urban intelligentsia circles in Lemberg (Lviv), which had a tremendous influence on some Galician Jewish intellectuals during that period. I will analyze the nature of a clash of identities that eventually brought some of the urban intelligentsia in Lemberg to consider themselves as living a "Spiritual" or "linguistic exile"(Sprachexil), regardless of whether they had migrated or not. Longing for the homeland as a nostalgic destination, whether they referred to it as Heimat or Ojczyzna, and whether they called it Lemberg or Lwow, was longing to be part of a group holding a distinct Kultur or Kultura, a set of values, culture and language, which coexisted with their Jewish identity.
From 1933, the inner Protestant 'German Christians Church Movement' from Thuringia took control over some Protestant regional churches in Germany. For the German Christians the main motives of their agitation were the creation of a 'volkisch' belief system based on race, Christianity and 'dejudaization' (of Christianity). <br /> Based on the theoretical considerations of spaces, boundaries and exclusion, the article uses the example of the German Christians to show under which conditions individuals are denied entry into an imaginary religious space. 'Exclusivist border crossings,' as this phenomena is named here on the theoretical perspective, can explain how religious arguments exclude people from entering a religious space such as salvation when the access criteria are linked to birth-related conditions.
Hans Heinrich Schaeder is considered an important Iranist and historian of religion. For reasons of opportunism, careerism, and anti-Semitic resentment, he used the chance afforded him after the National Socialists seized power in Germany: he combined his historical and philological knowledge with National-Socialist racial ideology. Drawing on the superiority of “Aryanism” he derived from this merger, Schaeder tried to redefine the “Eastern Borders” of “European Culture”. In his concept, Armenians and Persians became integral elements of European culture and history, while Jews and “Semites” were excluded. In academia, publishing, and politics, he put himself at the service of the National-Socialist regime. In his own view, this served the struggle against Communism and the West’s social system. After the war, a de-Nazification commission concluded that there existed no reservations concerning his employment at Göttingen University.