Eros and Enlightenment: Love Against Marriage in the East European Jewish Enlightenment

2004 ◽  
pp. 49-67
Author(s):  
David Biale
Keyword(s):  
19Th Century ◽  
Early Marriage ◽  
Eastern European ◽  
Jewish Family ◽  
East European ◽  
European Jewish ◽  
The 19Th Century

This chapter details how the nascent Eastern European Jewish Enlightenment or Haskalah turned its sights on the Jewish family as part and parcel of its attack on the medieval practices of the Jews. In the period from the early part of the 19th century to about 1870, the Haskalah was a tiny movement, persecuted by the Jewish communal authorities. Yet it was during these years, perhaps even as a result of persecution, that the maskilim or disciples of the Haskalah evolved the fundamental arguments of their movement. While the maskilim shamelessly borrowed their ideas often word for word from the European Enlightenment, they integrated them into a peculiarly Jewish framework, that is, into their own reality. The chapter focuses on the conjunction between ideology and identity in the early Haskalah, for what is most interesting in the thought of this movement is not so much the ideas themselves but how they resonated against the problems of Jewish adolescence: early marriage and the teen years spent in the house of one's in-laws.

Was the Traditional East European Jewish Family in the Recent Past Patriarchal?

2010 ◽  
pp. 121-142
Author(s):  
Shaul Stampfer
Keyword(s):  
Eastern Europe ◽  
Jewish Family ◽  
East European ◽  
The Family ◽  
Male Head ◽  
Minor Children ◽  
European Jewish ◽  
Eighteenth And Nineteenth Centuries ◽  
Male Authority ◽  
Jewish Families

This chapter assesses whether the traditional Jewish family in eastern Europe in the eighteenth and nineteenth centuries was patriarchal. In traditional east European Jewish families, authority over children was not monopolized by fathers; mothers also had a great deal of authority over minor children. Fathers often spent more hours a day out of the house than did mothers, and often they had to work far from their homes. As such, mothers usually determined what went on at home, and even when this was in accordance with their husbands' wishes, it does not imply that it was under their husbands' authority. Perhaps the greatest potential for paternal authority can be found in the marital patterns of their children. Meanwhile, in the area of relations between the male head of the family and his wife in traditional east European Jewish families, male authority could not be taken for granted and male heads of families could not simply force wives to do their bidding. The chapter then defines patriarchy, arguing that the dynamics of the traditional Jewish families in eastern Europe complicate the utility of the term.

The Explosion in Law Publishing

2021 ◽  
pp. 119-136
Author(s):  
Stuart Banner
Keyword(s):  
19Th Century ◽  
Natural Law ◽  
Common Observation ◽  
The 19Th Century

This chapter discusses the rapid proliferation of case reporting that took place in the 19th century. There were few published court opinions available to lawyers in the early part of the century. Lawyers necessarily grounded their arguments on broad principles, including principles of natural law. But by the century’s end, lawyers complained that they were drowning in reported cases. It was a common observation in the second half of the century that the glut of published opinions had changed the nature of law practice. Precedents had pushed principles aside. Natural law accordingly began to play a smaller role in litigation.

Love and Family

2010 ◽  
pp. 26-55
Author(s):  
Shaul Stampfer
Keyword(s):  
Social Environment ◽  
Family Life ◽  
Jewish Life ◽  
Jewish Family ◽  
East European ◽  
The Family ◽  
The Subject ◽  
Marriage Formation ◽  
Broad Subject ◽  
European Jewish

This chapter examines the subject of love and the family within east European Jewish life. In the nineteenth century, almost every aspect of Jewish life was transformed in one way or another. The structures of Jewish family life in eastern Europe and the place of love and affection in these frameworks were no exceptions. However, to a greater degree than many today realize, there was also a great deal of continuity between what was accepted in traditional Ashkenazi Jewish family life and in the lives of their descendants. In some cases, the attention given to atypical lives of famous and exceptional individuals has led to a skewed picture of the past. Similarly, superficial views of traditional family dynamics have created a distorted picture of what life was like in traditional east European Jewish society. Looking at love and family life in their fullness and as part of the general social environment is one of the best ways to correct these errors and to arrive at a balanced view of realities and developments. Because marriage and love within the context of family life is a very broad subject, the chapter focuses on four major topics: courtship and marriage formation; marital roles and expectations; parenthood; and remarriage.

The Secular Appropriation of Hasidism by an East European Jewish Intellectual: Dubnow, Renan, and the Besht

2004 ◽  
pp. 151-162
Author(s):  
Robert M. Seltzer
Keyword(s):  
Eastern Europe ◽  
Common People ◽  
History Of Christianity ◽  
East European ◽  
The Social ◽  
Long Time ◽  
History Of ◽  
The Common ◽  
European Jewish ◽  
The 19Th Century

This chapter studies the role that Hasidism played in the thought of the modernized Jewish intelligentsia of Eastern Europe toward the end of the 19th century. Simon Dubnow played a pivotal role in the emergence of this new image of Hasidism. In his autobiography, Dubnow describes in some detail the influence on him at that time of Leo Tolstoy and Ernest Renan. The influence of Renan's History of Christianity is quite evident in the structure of Dubnow's History of Hasidism as well as in some of Dubnow's solutions to problems of interpretation. Like Renan, Dubnow opened with a discussion of the social and intellectual background of a movement that can be traced to a founder known only for a long time through oral sources which retained the character of legend or saga. Applying Renan's statement that such pious biographies have a historical core, Dubnow stripped the life of the Baal Shem Tov, as recorded in the Shivhei ha-Besht, of its supernatural elements to reveal a simple, humble man who loved nature, especially the forests of the Carpathian mountains; a man who had immense affection for the common people and disdain for the proud, aloof scholars of his time and who preached a lofty doctrine of religious pantheism and universal brotherhood.

A Comment on the Windsor Site, Jamaica

1954 ◽  
Vol 20 (2) ◽  
pp. 173-174
Author(s):  
C. S. Cotter
Keyword(s):  
19Th Century ◽  
North Coast ◽  
Interesting Article ◽  
The North ◽  
The 19Th Century ◽  
The Hill ◽  
Local Research

In Marian DeWolf's recent interesting article on Jamaica archaeology she refers to an earthwork and trench as Windsor Fort, built by the British in 1803 (DeWolf 1953: 236), citing Cundall (1915) as her authority. Actually Cundall mentions the fort but makes no attempt to suggest that its site was on Windsor Hill, which trench has always been known as Spanish Fort. From my local research, Fort Windsor was built on the sea shore, 1000 yards north of the hill, where up to a few years ago stone foundations still existed.The Windsor Hill site presents one of the most curious mysteries of the north coast, and in 1951 I excavated the hole with a view to a solution and moved and sifted about three tons of earth which had been thrown in during the early part of the 19th century.

Freud and Archeology: the Freudian Metaphor

1997 ◽  
Vol 24 (1) ◽  
pp. 143-169
Author(s):  
Eszter Kárpáti
Keyword(s):  
Jewish Family ◽  
East European ◽  
European Jewish ◽  
First Time

AbstractI was brought up in an East European Jewish family where jokes and anecdotes are necessary elements of every conversation. I must have been around seven years old when I heard my aunt telling a joke to my mother about two funny-named men, Sisyphus and Oedipus. I was a "perceptive kid" - as my grandmother used to call me - who normally understood jokes, even those which I was not supposed to. This one, however, made no sense to me. I could have just given up upon it, but those names fascinated me: Sisyphus and Oedipushad never heard of them before. So I asked my mother who these two people were and if she would explain the joke to me. As it soon turned out, it was one of those "nicht vor dem Kind"1 jokes, playing on Freudian connotations. However, I was used to the openness-policy of my father, so I expected an honest explanation. My mother had no difficulties in explaining the story of Sisyphus: a child of that age can easily relate to someone who tries to achieve something that is seemingly impossible to do. But how can anyone explain the story of Oedipus to a seven-year-old? That was the first time I heard the name Oedipus. It is only now, many years later, that I finally understand Oedipus' story, too.

scholarly journals Emergence, Institutionalization and Professionalization of Romanian Journalism in the 19th Century

2014 ◽  
Vol 20 ◽  
pp. 116-122
Author(s):  
Iulian Bitoleanu
Keyword(s):  
19Th Century ◽  
Rapid Evolution ◽  
The Press ◽  
The 19Th Century

The study investigates the roots of journalism in Romania. First is ascertained the inextricable connection of the Romanian journalism with the European journalism. Then is revealed the delayed imposing of the press in the Romanian principalities in the early part of the 19th century. Moreover, it highlights the rapid evolution of the Romanian press and its axiological synchronization with European and world press towards 1880, through national poet Mihai Eminescu and the newspaper "Timpul" (“The Time”).

Hasidism

2012 ◽  
Author(s):  
David Biale
Keyword(s):  
Cultural Values ◽  
19Th Century ◽  
18Th Century ◽  
Jewish Life ◽  
Religious Movement ◽  
Eastern European ◽  
The Holocaust ◽  
The 19Th Century ◽  
State Of Israel ◽  
Jewish Religion

Hasidism, an eastern European movement of religious pietism (the word hasidut means piety), has played a key role in Jewish life for the last 250 years. Starting in the mid-18th century, it infused the Jewish religion with new values by democratizing access to the divine and created a new social structure around wonder-working rabbis (rebbes or zaddikim). It also excited intense opposition, first among the Polish-Lithuanian rabbinical elite, which, in turn, devised new cultural values in order to refute Hasidism. In the 19th century, it became the target of sustained attacks by the new movement of Jewish enlightenment (Haskalah), which also developed its ideology at least partly in contradistinction to Hasidism. Despite these opponents, Hasidism gradually became the most influential religious movement among eastern European Jews by the mid-19th century. However, its power was eroded by the forces of modernization, urbanization, and emigration and it was dealt a near-death blow by the Holocaust. Nevertheless, the remnants of the movement reconstituted themselves, particularly in the new state of Israel and North America to the point where Hasidism has now once again become a force to be reckoned with in Jewish religious life.

TRADING SECRETS: CONSTRUCTIONS AND CONTEXTS OF TWO MIDDLE EASTERN JEWISH GUARDS IN THE EARLY PETAH TIKVA AGRICULTURAL COLONY

2019 ◽  
Vol 51 (1) ◽  
pp. 65-86
Author(s):  
Liora R. Halperin
Keyword(s):  
19Th Century ◽  
Middle Eastern ◽  
Regional Context ◽  
Personal Lives ◽  
Jewish Settlement ◽  
European Jewish ◽  
Short Time ◽  
Arabic Speaking ◽  
The 19Th Century

AbstractTwo Arabic-speaking Jewish guards worked in the European Jewish agricultural colony of Petah Tikva soon after its founding, northeast of Jaffa, in 1878: Daud abu Yusuf from Baghdad and Yaʿqub bin Maymun Zirmati, a Maghribi Jew from Jaffa. The two men, who worked as traders among Bedouin but were recruited for a short time by the colony, offer a rare glimpse of contacts between Ashkenazi and Middle Eastern Jews in rural Jewish colonies established in the last quarter of the 19th century, colonies that are often regarded as detached from their local and Ottoman landscape. The article first argues that Zionist sources constructed these two men as bridges to the East in their roles as teachers of Arabic and perceived sources of legitimization for the European Jewish settlement project. It then reads beyond the sparse details offered in Ashkenazi Zionist sources to resituate these men in their broad imperial and regional context and argue that, contrary to the local Zionist accounts, the colony was in fact likely to have been marginal to these men's commercial and personal lives.

Marburg School

2018 ◽  
Author(s):  
Paul Silas Peterson
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Empirical Knowledge ◽  
Metaphysical Realism ◽  
New Criticism ◽  
Thing In Itself ◽  
The University ◽  
The 19Th Century ◽  
Hermann Cohen

The Marburg School is a term used to describe a group of Neo-Kantian philosophers at the University of Marburg in the second half of the 19th century and early part of the 20th century. The New Criticism, as neo-Kantianism was also called, was sceptical of 19th-century materialism and naturalism. Friedrich Albert Lange (1828–1875) called for a return to Kant and his distinction between aprioristic and empirical knowledge. The classical Kantian metaphysical realism (‘thing in itself’) was nevertheless rejected in the Kantian renaissance. The key figures of the new critical and transcendental idealism at its zenith were Hermann Cohen (1842–1918) and Paul Natorp (1854–1924).

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