By Richard I. Cohen, Natalie B. Dohrmann, Adam Shear, Elchanan Reiner
Thirty-one best students either inside of and past Jewish experiences enhance, refine, and problem how we comprehend the Jewish early smooth interval. the gathering incorporates a complete diversity of subject matters, starting by means of studying authority constructions of Jewish groups following the expulsions and migrations that reshaped the geographical contours of the Jewish global. The formation of Jewish groups, communal autonomy, and cultural representations of management are explored, pointing to a geographical remapping of a Jewish early modernity which may give a contribution to a greater knowing of the built-in financial and cultural panorama of the time. the quantity then strikes to think about Jewish highbrow lifestyles in mild of demographic, political, and technological changeespecially the appearance of print tradition. From there, the dialogue strikes to cultural and highbrow interchange, in particular among Jews and Christians, and subsequent, to eighteenth-century Jewish tradition as a fulcrum of the early and past due modernity. ultimately, the ebook concludes by way of tracing the early sleek because it is either etched into and effaced from later eras, reflecting at the undertaking of historiography as either retelling the prior and connecting to the previous within the present.
Read separately, the essays during this quantity are finely distinctive case experiences that light up particular features of Jewish tradition. learn as a mosaic, the reports mix to shape a wealthy and nuanced portrait of a tradition that's either a contributor to and a manufactured from early sleek Europe and the Ottoman Empire.
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Additional resources for Jewish Culture in Early Modern Europe: Essays in Honor of David B. Ruderman
This was the willingness to break with the Ashkenazic tradition, in which both were schooled, of regarding local tradition as sacrosanct. In the laws of evening prayer in that late fifteenth-century work Landau addressed a question that had been of particular concern to northern European halakhists for centuries: Could Ma‘ariv be recited even before the stars were visible, the official time designated by the Mishnah, during the long days of summer? 22 Landau, however, writing in Naples where the dog days of summer were hotter but mercifully shorter than in the north, sharply criticized those Jews of “Ashkenaz and [northern ] Italy who recite the evening prayer during summer .
A scholar from the Uziel clan, Samuel Uziel, on the occasion of his appointment as the rabbi of the community of “exiles” (lit. 17 R. Solomon le-Bet ha-Levi (1532–1600)18 claims that his lineage is a decisive factor in securing a position as the rabbi in the Portuguese community of exiles from Evora in Salonica. In a treatise that R. Solomon composed as a youth he stresses the significance of his levitical bloodline. In his work, which was written with youthful exuberance, he tries to establish that “estate, wealth, and ancestry” are the heritage of the Levites, as is their right to communal and religious leadership.
26 R. ” 27 Speaking of Messer Leon, whom he did not deign to mention by name, R. 29 Don’t Mess with Messer Leon 23 In this respect Messer Leon’s status was similar to that of R. Benjamin in Florence, who was also ordained but supporting himself through banking. This helps to explain the latter’s remark that “if someone as lowly as myself would make announcements on his own, and curse the many learned scholars who follow Gersonides . . ” 30 Earlier in his letter to Ancona, R. ’” Both the Pope and the Emperor, he claimed, “scrupulously refrain .