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Even the most pious Jew need not shed so many tears over the destruction of Jerusalem as the women were in the habit of shedding when Stempenyu was playing. The first work of Sholom Aleichem’s to be translated into English—this long out-of-print translation is the only one ever done under Aleichem’s personal supervision—Stempenyu is a prime example of the author’ s hallmark traits: his antic and often sardonic sense of humor, his whip-smart dialogue, his workaday mysticism, and his historic documentation of shtetl life. Held recently by scholars to be the story that inspired Marc Chagall’s “Fiddler on the Roof” painting (which in turn inspired the play that was subsequently based on Aleichem’s Tevye stories, not this novella), Stempenyu is the hysterical story of a young village girl who falls for a wildly popular klezmer fiddler—a character based upon an actual Yiddish musician whose fame set off a kind of pop hysteria in the shtetl. Thus the story, in this contemporaneous “authorized” translation, is a wonderful introduction to Aleichem’s work as he wanted it read, not to mention to the unique palaver of a nineteenth-century Yiddish rock star.
Klezmer is a continually evolving musical tradition that grows out of Eastern European Jewish culture, and its changes reflect Jews' interaction with other groups as well as their shifting relations to their own history. But what happens when, in the klezmer spirit, the performances that go into the making of Jewishness come into contact with those that build different forms of cultural identity? Jonathan Freedman argues that terms central to the Jewish experience in America, notions like "the immigrant," the "ethnic," and even the "model minority," have worked and continue to intertwine the Jewish-American with the experiences, histories, and imaginative productions of Latinos, Asians, African Americans, and gays and lesbians, among others. He traces these relationships in a number of arenas: the crossover between jazz and klezmer and its consequences in Philip Roth's The Human Stain; the relationship between Jewishness and queer identity in Tony Kushner's Angels in America; fictions concerning crypto-Jews in Cuba and the Mexican-American borderland; the connection between Jews and Christian apocalyptic narratives; stories of "new immigrants" by Bharathi Mukherjee, Gish Jen, Lan Samantha Chang, and Gary Shteyngart; and the revisionary relation of these authors to the classic Jewish American immigrant narratives of Henry Roth, Bernard Malamud, and Saul Bellow. By interrogating the fraught and multidimensional uses of Jews, Judaism, and Jewishness, Freedman deepens our understanding of ethnoracial complexities.
Yiddish literature, despite its remarkable achievements during an era bounded by Russian reforms in the 1860s and the First World War, has never before been surveyed by a scholarly monograph in English. Classic Yiddish Fiction provides an overview and interprets the Yiddish fiction of S. Y. Abramovitsh, Sholem Aleichem, and I. L. Peretz. While analyzing their works, Frieden situates these three authors in their literary world and in relation to their cultural contexts. Two or three generations ago, Yiddish was the primary language of Jews in Europe and America. Today, following the Nazi genocide and half a century of vigorous assimilation, Yiddish is sinking into oblivion. By providing a bridge to the lost continent of Yiddish literature, Frieden returns to those European traditions. This journey back to Ashkenazic origins also encompasses broader horizons, since the development of Yiddish culture in Europe and America parallels the history of other ethnic traditions.
Even the most pious Jew need not shed so many tears over the destruction of Jerusalem as the women were in the habit of shedding when Stempenyu was playing. The first work of Sholom Aleichem’s to be translated into English—this long out-of-print translation is the only one ever done under Aleichem’s personal supervision—Stempenyu is a prime example of the author’ s hallmark traits: his antic and often sardonic sense of humor, his whip-smart dialogue, his workaday mysticism, and his historic documentation of shtetl life. Held recently by scholars to be the story that inspired Marc Chagall’s “Fiddler on the Roof” painting (which in turn inspired the play that was subsequently based on Aleichem’s Tevye stories, not this novella), Stempenyu is the hysterical story of a young village girl who falls for a wildly popular klezmer fiddler—a character based upon an actual Yiddish musician whose fame set off a kind of pop hysteria in the shtetl. Thus the story, in this contemporaneous “authorized” translation, is a wonderful introduction to Aleichem’s work as he wanted it read, not to mention to the unique palaver of a nineteenth-century Yiddish rock star.
Examines the evolution of klezmer, traditional Jewish music, from its ancient European roots to its modern popular sound, and its survival through the dissolution of Eastern Europe and Jewish assimilation in American culture.
He never directed any of his plays, and was not given the opportunity to perfect them in the theater. This was left to subsequent directors who became paramount figures in the realization of his drama on stage.
The events of this novel unfold through the eyes of Hershl, who leaves his small town to become educated only to return to the Pale of Settlement in the wake of the pogroms in 1881. S. Y. Abramovitsh's famed epic novel explores the social upheaval of Russian Jews who are forced by poverty to leave their homes. The novel achieved canonical status both in its Yiddish original and in its Hebrew version, under the title In the Vale of Tears. In this work Michael Wex renders the time-worn tale with the skill and ease of a modern storyteller and humorist. Abramovitsh's artistry lies not in the plot but in his descriptions and ever-shifting narrative voice. Sometimes the narrator (Mendele the Bookseller) speaks from within the shtetl and sometimes from outside; and often he interweaves the high rhetorical prose of Hershl himself, reborn by the novel's end as Heinrich Cohen. Wex's adroit new translation will appeal to scholars of Yiddish fiction and general readers alike.
Originally published in hardcover in 2002.
For nineteenth-century Eastern European Jews, modernization entailed the abandonment of arranged marriage in favor of the "love match." Romantic novels taught Jewish readers the rules of romance and the choreography of courtship. But because these new conceptions of romance were rooted in the Christian and chivalric traditions, the Jewish embrace of "the love religion" was always partial. In The Marriage Plot, Naomi Seidman considers the evolution of Jewish love and marriage though the literature that provided Jews with a sentimental education, highlighting a persistent ambivalence in the Jewish adoption of European romantic ideologies. Nineteenth-century Hebrew and Yiddish literature tempered romantic love with the claims of family and community, and treated the rules of gender complementarity as comedic fodder. Twentieth-century Jewish writers turned back to tradition, finding pleasures in matchmaking, intergenerational ties, and sexual segregation. In the modern Jewish voices of Sigmund Freud, Erica Jong, Philip Roth, and Tony Kushner, the Jewish heretical challenge to the European romantic sublime has become the central sexual ideology of our time.