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Commonly translated as the “Jewish Enlightenment,” the Haskalah propelled Jews into modern life. Olga Litvak argues that the idea of a Jewish modernity, championed by adherents of this movement, did not originate in Western Europe’s age of reason. Litvak contends that the Haskalah spearheaded a Jewish religious revival, better understood against the background of Eastern European Romanticism. Based on imaginative and historically grounded readings of primary sources, Litvak presents a compelling case for rethinking the relationship between the Haskalah and the experience of political and social emancipation. Most importantly, she challenges the prevailing view that the Haskalah provided the philosophical mainspring for Jewish liberalism. In Litvak’s ambitious interpretation, nineteenth-century Eastern European intellectuals emerge as the authors of a Jewish Romantic revolution. Fueled by contradictory longings both for community and for personal freedom, the poets and scholars associated with the Haskalah questioned the moral costs of civic equality and the achievement of middle-class status. In the nineteenth century, their conservative approach to culture as the cure for the spiritual ills of the modern individual provided a powerful argument for the development of Jewish nationalism. Today, their ideas are equally resonant in contemporary debates about the ramifications of secularization for the future of Judaism.
At the beginning of the eighteenth century most European Jews lived in restricted settlements and urban ghettos, isolated from the surrounding dominant Christian cultures not only by law but also by language, custom, and dress. By the end of the century urban, upwardly mobile Jews had shaved their beards and abandoned Yiddish in favor of the languages of the countries in which they lived. They began to participate in secular culture and they embraced rationalism and non-Jewish education as supplements to traditional Talmudic studies. The full participation of Jews in modern Europe and America would be unthinkable without the intellectual and social revolution that was the Haskalah, or Jewish Enlightenment. Unparalleled in scale and comprehensiveness, The Jewish Enlightenment reconstructs the intellectual and social revolution of the Haskalah as it gradually gathered momentum throughout the eighteenth century. Relying on a huge range of previously unexplored sources, Shmuel Feiner fully views the Haskalah as the Jewish version of the European Enlightenment and, as such, a movement that cannot be isolated from broader eighteenth-century European traditions. Critically, he views the Haskalah as a truly European phenomenon and not one simply centered in Germany. He also shows how the republic of letters in European Jewry provided an avenue of secularization for Jewish society and culture, sowing the seeds of Jewish liberalism and modern ideology and sparking the Orthodox counterreaction that culminated in a clash of cultures within the Jewish community. The Haskalah's confrontations with its opponents within Jewry constitute one of the most fascinating chapters in the history of the dramatic and traumatic encounter between the Jews and modernity. The Haskalah is one of the central topics in modern Jewish historiography. With its scope, erudition, and new analysis, The Jewish Enlightenment now provides the most comprehensive treatment of this major cultural movement.
In Historical Consciousness, Haskalah, and Nationalism among the Karaites of Eastern Europe Golda Akhiezer presents the spiritual life and historical thought of Eastern European Karaites, shedding new light on several conventional notions prevalent in Karaite studies from the nineteenth century.
The contributions to this volume trace for the first time how the modern Jewish reception of Josephus, the ancient historian who witnessed and described the destruction of the Second Temple, took shape within different scholarly, religious, literary and political contexts across the Jewish world, from Amsterdam to Berlin, Vilna, Breslau, New York and Tel Aviv. The chapters show how the vagaries of his tumultuous life, spent between a small rebellious nation and the ruling circles of a vast empire, between Jewish and non-Jewish cultures, and between political action and historical reflection have been re-imagined by Jewish readers over the past three centuries in their attempts to make sense of their own times. "The project and this volume can encourage greater awareness of the complex origins of Josephus’ controversial reputation as a Jewish priest, diplomat in Rome, military leader of the first Jewish revolt against the Romans, as an advocate for surrender to imperial forces, as a witness to the Hurban, as a citizen of Rome, and as a historian....Recommended highly for all Jewish and academic libraries." - David B Levy, Touro College, NYC, in: Association of Jewish Libraries News and Review 1.2 (2019)
The author classifies these activities as a "cultural revolution." In effect, the Haskalah was a counter-culture intended to modify or replace some of the contemporary rabbinic cultural framework, institutions, and practices and adopt them for its own envisioned "Judaism of the Haskalah." --
Between 1830 and 1880, the Jewish community flourished in England. During this time, known as haskalah, or the Anglo-Jewish Enlightenment, Jewish women in England became the first Jewish women anywhere to publish novels, histories, periodicals, theological tracts, and conduct manuals. The Origin of the Modern Jewish Woman Writer analyzes this critical but forgotten period in the development of Jewish women's writing in relation to Victorian literary history, women's cultural history, and Jewish cultural history. Michael Galchinsky demonstrates that these women writers were the most widely recognized spokespersons for the haskalah. Their romances, some of which sold as well as novels by Dickens, argued for Jew's emancipation in the Victorian world and women's emancipation in the Jewish world.
In the nineteenth century, the largest Jewish community the modern world had known lived in hundreds of towns and shtetls in the territory between the Prussian border of Poland and the Ukrainian coast of the Black Sea. The period had started with the partition of Poland and the absorption of its territories into the Russian and Austro-Hungarian empires; it would end with the first large-scale outbreaks of anti-Semitic violence and the imposition in Russia of strong anti-Semitic legislation. In the years between, a traditional society accustomed to an autonomous way of life would be transformed into one much more open to its surrounding cultures, yet much more confident of its own nationalist identity. In The Jews of Eastern Europe, Israel Bartal traces this transformation and finds in it the roots of Jewish modernity.
‘This impressive study will doubtless come to be considered one of the definitive works in the intellectual history of the Jewish Enlightenment . . . The outstanding nature of this work, its conceptual clarity, and its penetrating analysis make it an exceptional piece of historical research.’ From the Arnold Wiznitzer Prize citation
The process of secularization, which is one of the sources of present-day democracy, has its radical origins in eighteenth-century Europe. Criticism of religious norms and discipline, institutions and ideology led to the movement known as the Enlightenment. Its Jewish protagonists (the maskilim), a young intellectual elite, undertook the role of culturally revolutionizing eighteenth-century Jewish society. They aimed at overturning the monopolistic control of rabbinic scholars over education, publications, and social behaviour in favour of secular intellectual values. They sought to promote political rights and religious tolerance, embraced humanism, rationalism, and freedom of opinion. In turn, the end of Jewish isolation brought about a significant contribution to philosophy, science, and art, and participation in the culture of modern European society.This introduction to the emergence of Jewish Enlightenment (Haskalah) in Germany pays special attention to its most famous figure, Moses Mendelssohn, who was active at the centre of the Enlightenment in Berlin. The volume is richly illustrated with images of eighteenth-century manuscripts, books, and pamphlets, some of which are published here for the first time, and which derive from a collection assembled by the famous nineteenth-century scholar Leopold Zunz. This is an attractive book providing an excellent guide to the major cultural metamorphosis represented by Jewish Enlightenment.