Two. “From the Jews’ own books” Yiddish Literature, Christian Readers

2020 ◽  
pp. 39-47
Keyword(s):  
1940 ◽  
Vol 53 (4) ◽  
pp. 642
Author(s):  
S. Feldman ◽  
A. A. Roback
Keyword(s):  

Author(s):  
Antony Polonsky

For many centuries Poland and Russia formed the heartland of the Jewish world: right up to the Second World War, the area was home to over 40 per cent of the world's Jews. Yet the history of their Jewish communities is not well known. This book recreates this lost world, beginning with Jewish economic, cultural and religious life, including the emergence of hasidism. By the late eighteenth century, other factors had come into play: with the onset of modernization there were government attempts to integrate and transform the Jews, and the stirrings of Enlightenment led to the growth of the Haskalah movement. The book looks at developments in each area in turn: the problems of emancipation, acculturation, and assimilation in Prussian and Austrian Poland; the politics of integration in the Kingdom of Poland; and the failure of forced integration in the tsarist empire. It shows how the deterioration in the position of the Jews between 1881 and 1914 encouraged a range of new movements as well as the emergence of modern Hebrew and Yiddish literature. It also examines Jewish urbanization and the rise of Jewish mass culture. The final part, starting from the First World War and the establishment of the Soviet Union, looks in turn at Poland, Lithuania, and the Soviet Union up to the Second World War. It reviews Polish–Jewish relations during the war and examines the Soviet record in relation to the Holocaust. The final chapters deal with the Jews in the Soviet Union and in Poland since 1945, concluding with an epilogue on the Jews in Poland, Lithuania, Belarus, Ukraine, and Russia since the collapse of communism.


Author(s):  
Saul Noam Zaritt

Di yunge is a group of American Symbolist Yiddish writers and critics that achieved prominence during the first two decades of the twentieth century and remained active through the mid-century. The name of the group is Yiddish for ‘the young ones’, referencing not only the youth of its founding members but also the sense of newness and dramatic change that they intended to bring to Yiddish literature of the period. The group was made up largely of Eastern European immigrants to the United States who had experienced the failed Russian Revolution of 1905 and the pogroms that followed in its wake. These young writers arrived in America disillusioned with socialist and nationalist politics and instead sought out new forms of cultural expression that focused on artistic achievement in Yiddish rather than any political purpose. Taking European and Russian forms of Symbolism as models, Di yunge is the first movement in Yiddish literature to emphasize the importance of the aesthetic, focusing on the poetic potential of the everyday and on the inner life of the individual writer. Di yunge was comprised of several of the most important Yiddish writers of the twentieth century, including the poets Mani Leib, H. Leivick, Zishe Landau, I.J. Schwartz, Yoysef Rolnik, and Moyshe-Leyb Halpern and the prose writers David Ignatoff, Joseph Opatoshu, Isaac Raboy, and Lamed Shapiro. Members of Di yunge were among the first to infuse Yiddish literature with the forms and themes of international modernism.


2013 ◽  
pp. 407-428
Author(s):  
Jacob Elbaum ◽  
Chava Turniansky

This chapter looks at a Yiddish booklet for the Ninth of Av. This is a hitherto unresearched Yiddish collection of aggadot on the destruction of the Temple in a booklet of twelve pages with no title page, no title, and no mention of the author, the year, or the place of publication. The significance of this booklet lies in two main factors. First, it includes the fullest collection of sequences of talmudic narrative in Yiddish that is known of up to its time. Second, it coincides entirely—except for a few small differences in vocabulary and style—with the distinct cluster of stories entitled Khurbn or Khurbn beys hamikdesh that appears in the Tsene-rene after the discussion of the book of Lamentations. If this collection is an original component of the Tsene-rene, and perhaps even if not, there is much to be learned from it about the manner in which this foundational text of Yiddish literature was consolidated.


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