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- Vereinigung für Jüdische Studien e. V. (395) (remove)
Die Idee für den Workshop war entstanden im Rahmen der Nachwuchstagung Judaistik/Jüdische Studien der Vereinigung für Jüdische Studien e. V., die im Februar 2012 in Bamberg stattgefunden hatte. Dort äußerte sich ein großer Bedarf nach größerer überregionaler Vernetzung. Als sehr wünschenswert wurde festgehalten, in Ergänzung zur Nachwuchstagung auch regelmäßige Treffen in kleineren Arbeitsgruppen zu etablieren. Der Workshop in Veitshöchheim war die erste Veranstaltung, die diese Idee zeitnah, acht Monate nach der Nachwuchstagung, umsetzte. Der Workshop fand in Kooperation zwischen der Vereinigung für Jüdische Studien mit dem Lehrstuhl für fränkische Landesgeschichte an der Universität Würzburg statt.
The article examines the work of Rabbi Yitzhak Isaac Halevy, arguably the most significant Orthodox response to the Wissenschaft des Judentums school of historiography. Halevy himself exemplified the Orthodox struggle against Wissenschaft, yet his work expressed a commitment to modern historiographical discipline that suggested an internalization of some of the very same premises adopted by Wissenschaft. While criticizing the representatives of Wissenschaft, Halevy was, at the same time, fighting for the internalization of its innovative characteristics into Orthodox society. He saw himself as a leader of a movement working towards the development of Orthodox Jewish studies and his application of modern historiographic principles from an Orthodox worldview as creating critical Orthodox historiography. Halevy’s approach promotes an understanding of Orthodoxy as a complex phenomenon, of which the struggle against modern secularization is just one of many characteristics.
A New Kind of Jew
(2018)
The article examines Allen Ginsberg’s spiritual path, and places his interest in Asian religions within larger cultural agendas and life choices. While identifying as a Jew, Ginsberg wished to transcend beyond his parents’ orbit and actively sought to create an inclusive, tolerant, and permissive society where persons such as himself could live and create at ease. He chose elements from the Christian, Jewish, Native-American, Hindu, and Buddhist traditions, weaving them together into an ever-growing cultural and spiritual quilt. The poet never underwent a conversion experience or restricted his choices and freedoms. In Ginsberg’s understanding, Buddhism was a universal, non-theistic religion that meshed well with an individualist outlook, and worked toward personal solace and mindfulness. He and other Jews saw no contradiction between enchantment with Buddhism and their Jewish identity.
A Secular Tradition
(2021)
This article focuses on the social philosopher Horace Kallen and the revisions he made to the concept of cultural pluralism that he first developed in the early 20th century, applying it to postwar America and the young State of Israel. It shows how he opposed the assumption that the United States’ social order was based on a “Judeo-Christian tradition.” By constructing pluralism as a civil religion and carving out space for secular self-understandings in midcentury America, Kallen attempted to preserve the integrity of his earlier political visions, developed during World War I, of pluralist societies in the United States and Palestine within an internationalist global order. While his perspective on the State of Israel was largely shaped by his American experiences, he revised his approach to politically functionalizing religious traditions as he tested his American understanding of a secular, pluralist society against the political theology effective in the State of Israel. The trajectory of Kallen’s thought points to fundamental questions about the compatibility of American and Israeli understandings of religion’s function in society and its relation to political belonging, especially in light of their transnational connection through American Jewish support for the recently established state.
This article explores an instructive case of translation critique against the background of the rise of Zionism in Europe at the turn of the previous century. It seeks to answer the question: Why did David Frishman, one of the most prolific Hebrew writers and translators of the late 1890s and early 1900s, criticize Vladimir Jabotinsky’s Russian translation of Hayim Nahman Bialik’s Hebrew poems? Both Bialik and Jabotinsky were major figures in the field of Hebrew culture and Zionist politics in the early 1900s, while Frishman generally shunned partisan activism and consistently presented himself as devoted solely to literature. Frishman perceived literature, nevertheless, as a political arena, viewing translation, in particular, as a locus of ideological debate. Writing from the viewpoint of a political minority at a time in which the Hebrew translation industry in Europe gained momentum, Frishman deemed translation a tool for cementing cultural hierarchies. He anticipated later analyses of the act and products of translation as reflective of intercultural tensions. The article suggests, more specifically, that it was Frishman’s view of the Hebrew Bible that informed his “avant-garde” stance on translation.
A woman and a language
(2008)
Abgelegte Musik
(2023)
Adorno und die Kabbala
(2016)
Im neunten Band der Reihe geht Ansgar Martins kabbalistischen Spuren in der Philosophie Theodor W. Adornos (1903–1969) nach. Der Frankfurter Gesellschaftskritiker griff im Rahmen seines radikalen materialistischen Projekts gleichwohl auch auf ‚theologische‘ Deutungsfiguren zurück. Vermittelt durch den gemeinsamen Freund Walter Benjamin (1892–1940) stieß Adorno dabei auf das Werk des Kabbala-Forschers Gershom Scholem (1897–1982). Zwischen Frankfurt und Jerusalem entwickelte sich eine lebenslange Korrespondenz.
Für Adorno erscheint vor dem Hintergrund lückenloser kapitalistischer Vergesellschaftung jede religiöse Sinngebung in der Moderne als unmöglich. Der Tradition der jüdischen Mystik schreibt er hingegen eine innere Affinität zu dieser hoffnungslosen Logik des ‚Verfalls‘ zu. Sie scheint ihm zur unumgänglichen Säkularisierung religiöser Gehalte aufzufordern. Adornos kabbalistische Marginalien beziehen einen breiten Horizont jüdisch-messianischer Ideen ein. Er verleugnet dabei nie, dass es ihm um eine sehr diesseite Verwirklichung geoffenbarter Heilsversprechen zu tun ist: Transzendenz sei als erfüllte Immanenz, als verwirklichte Utopie zu denken. In diesem Anliegen sieht Adorno selbst jedoch gerade seine Übereinstimmung mit der Kabbala.
Adornos kabbalistische Motive, die auf Scholems Forschungen zurückgehen, werden hier ausführlich an seinen Schriften und Vorlesungen untersucht. In seinem Verständnis der philosophischen Tradition sowie im Modell der Metaphysischen Erfahrung suchte er etwa explizit Anschluss an Deutungen der Kabbala: Das unerreichbare Urbild der Philosophie sei die Interpretation der geoffenbarten Schrift. Wie säkularisierte heilige Texte wurden Werke von Beethoven, Goethe, Kafka oder Schönberg so zum Anlass für ‚mystische‘ Interpretationen. Deren detaillierte Untersuchung erlaubt, das viel beschworene jüdische Erbe von Adornos Philosophie zu konkretisieren und bedenkenswerte Einzelheiten von der Negativen Dialektik zur Ästhetik in den Blick zu nehmen.
Alon Goshen-Gottstein: The Jewish Encounter with Hinduism: Wisdom, Spirituality, Identity (Interreligious Studies in Theory and Practice series), New York: Palgrave, Macmillan 2016, IX, 275 S.
Alon Goshen-Gottstein: Same God, Other God: Judaism, Hinduism and the Problem of Idolatry (Interreligious Studies in Theory and Practice series), New York: Palgrave, Macmillan 2016. X, 265 S.
As mid-19th-century American Jews introduced radical changes to their religious observance and began to define Judaism in new ways, to what extent did they engage with European Jewish ideas? Historians often approach religious change among Jews from German lands during this period as if Jewish immigrants had come to America with one set of ideas that then evolved solely in conversation with their American contexts. Historians have similarly cast the kinds of Judaism Americans created as both unique to America and uniquely American. These characterizations are accurate to an extent. But to what extent did Jewish innovations in the United States take place in conversation with European Jewish developments? Looking to the 19th-century American Jewish press, this paper seeks to understand how American Jews engaged European Judaism in formulating their own ideas, understanding themselves, and understanding their place in world Judaism.
rezensierte Werke: Spuren eines Europäers: Karl Emil Franzos als Mittler zwischen den Kulturen / hrsg. von Colin, Amy D. ; Kotowski, Elke V. ; Ludewig, Anna D. - Hildesheim : Olms, 2008. - 252 S. (Haskala ; 36) ISBN 978-3-487-13468-0 Ludewig, Anna D.: Zwischen Czernowitz und Berlin: Deutsch-jüdische Identitätskonstruktionen im Leben und Werk von Karl Emil Franzos (1847-1904). - Hildesheim : Olms, 2008. - 346 S. (Haskala ; 37) ISBN 978-3-487-13702-5
rezensierte Werke: Löw, Andrea: Juden im Getto Litzmannstadt : Lebensbedingungen, Selbstwahrnehmung, Verhalten. - Göttingen : Wallstein, 2006. - 584 S. (Schriftenreihe zur Lodzer Getto-Chronik) ISBN 978-3-8353-0050-7 Die Chronik des Gettos Lodz /Litzmannstadt / Herausgegeben von Feuchert, Sascha ; Leibfried, Erwin ; Riecke, Jörg. Mitherausgeber: Baranowski, Julian ; Radziszewska, Krystina ; Wozniak, Krzysztof. - Göttingen : Wallstein, 2007. - 3052 S. (Schriftenreihe zur Lodzer Getto-Chronik) ISBN 978-3-89244-834-1
Rezensiertes Werk:
Anne-Katrin Henkel / Thomas Rahe (Hrsg.): Publizistik in jüdischen Displaced-Persons-Camps. Charakteristika, Medien und bibliothekarische Überlieferung, Zeitschrift für Bibliothekswesen und Bibliographie. Sonderbände, Bd. 112, Frankfurt am Main: Vittorio Klostermann Verlag 2014. 194 S.
Die jüdische Reformbewegung veränderte nicht nur den liturgischen Ablauf des Gottesdienstes, sondern wirkte sich auch auf das Synagogengebäude aus, in das nun Orgel, Chor und Predigtkanzel als neue Elemente integriert wurden. Nach dem Seesener Jacobstempel (1810) adaptierte man die neuen Ideen in Berlin und anderen Städten, so dass eine eigene Typologie von Reformsynagogen entstand. Ende des 19. Jahrhunderts repräsentierten Synagogen deutlich den Integrationswillen der jüdischen Gemeinden. Die vielbeachteten Wettbewerbsbeiträge für neue großstädtische Synagogenbauten zeigten die unterschiedlichen Möglichkeiten zur Einbeziehung von Orgel und Chor im Innenraum. Die vorgestellten Beispiele führen so die allgemeine Entwicklung der Synagogenarchitektur und die verschiedenartigen Ausprägungen der „Orgelsynagoge“ im Besonderen exemplarisch vor und zeigen, wie die musikalisch durchkomponierte Liturgie mit der neuen „Komposition“ des Synagogenraumes korrespondierte.
This article deals with contact between East Asian thought and modern Hebrew Literature from the late nineteenth century through the twentieth century, until today. In the first part, the article suggests that from a historiographical perspective, one may outline three waves of contact between these two cultural phenomena, at opposite ends of Asia. In the first wave, which began in the early twentieth century, Asian influence on Hebrew literature written in Europe was mediated mainly through the philosophers Schopenhauer and Nietzsche. The second wave, which emerged in the 1950s, relates to the influence of the leaders of the Beat Generation, who, in turn, were influenced by modernist poetry in English, which was colored by contact with Asian poetry. The third wave is part of the glocal New Age phenomenon and its appropriation of certain Buddhist traits.
The second part of the article presents several theoretical possibilities of symbioses between cultures, as they appear within language.
The third part presents the symptomatic example of the work of contemporary Hebrew writer Yoel Hoffmann, who appears to be a representative of the second wave; however, his work maintains dialogue with the first wave, and its current popularity is part of the third wave. Hoffmann’s work serves as an example of how to apply the theoretical possibilities presented in the second part of the article, as an instance of literary contact between two cultures and their respective languages.
Between history and legend
(2010)
In the early modern period, Jewish historiography moved from the Hebrew domain into the Yiddish one. Jewish writers have succeeded to match the historical literature to the particular needs of their audience. The most popular Yiddish chronicle of this kind was written in Amsterdam in the 18th century by Menachem Man Amelander, following both the Jewish and Christian genre. This paper briefly surveys the genre characteristics of this chronicle and the way it served the purpose of guarding Jewish memory and tradition.
This paper describes an almost forgotten chapter in the relatively short history of Jewish- Buddhist interactions. The popularization of Buddhism in Germany in the second half of 19th century, effected mainly by its positive appraisal in the philosophy of Arthur Schopenhauer, made it a common referent for both critics of Judaism and Christianity as well as their defenders. At the same time, Judaism was viewed by many as a historically antiquated religion and Jewish elements in Christianity were regarded as impediments to the progress of European religiosity and culture. Schopenhauerian conception of “pessimistic” Buddhism and “optimistic” Judaism as the two most distant religious ideas was proudly appropriated by many Jewish thinkers. These Jews portrayed Buddhism as an anti-worldly and anti-social religion of egoistic individuals who seek their own salvation (i. e. annihilation into Nothingness), the most extreme form of pessimism and asceticism which negates every being, will, work, social structures and transcendence. Judaism, in contrast, represented direct opposites of all the aforementioned characteristics. In comparisons to Buddhism, Judaism stood out as a religion which carried the most needed social and psychological values for a healthy modern society: decisive affirmation of the world, optimism, social activity, co-operation with others, social egalitarianism, true charitability, and religious purity free from all remnants of polytheism, asceticism, and the inefficiently excessive moral demands ascribed to both Buddhism and Christianity. Through the analysis of texts by Ludwig Philippson, Ludwig Stein, Leo Baeck, Max Eschelbacher, Juda Bergmann, Fritz-Leopold Steinthal, Elieser David and others, this paper tries to show how the image of Buddhism as an antithesis to Judaism helped the German Jewish reform thinkers in defining the “essence of Judaism” and in proving to both Jewish and Christian audiences its enduring meaningfulness and superiority for the modern society.
Rezensiertes Werk:
Carsten Schapkow: Role Model and Countermodel. The Golden Age of Iberian Jewry and German Jewish Culture During the Era of Emancipation, übers. von Corey Twitchell, Lanham / Boulder / New York / London: Lexington Books 2016, 305 S.
rezensierte Werke: Chaim Vogt-Moykopf: Jüdisches Denken als universelles Konzept in der deutschsprachigen Literatur. - Frankfurt [u.a.] : Campus, 2009. - 280 S. ISBN 978-3-593-38910-3 Johannes Sabel: Die Geburt der Literatur aus der Aggada : Formationen eines deutsch-jüdischen Literaturparadigmas. - (Schriftenreihe wissenschaftlicher Abhandlungen des Leo Baeck Instituts ; 74). - Tübingen : Mohr Siebeck, 2010. - X, 296 S. ISBN 978-3-16-150209-5